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HAWAIIAN   FOLK   TALES 


HAWAIIAN    GIRL    OF    THE    OLD    REGIME 


HAWAIIAN  FOLK  TALES 


A  COLLECTION 
OF    NATIVE     LEGENDS 


COMPILED  BY 

THOS.  G.  THRUM 


WITH  SIXTEEN  ILLUSTRATIONS  FROM 
PHOTOGRAPHS 


CHICAGO 

A.  C.  McCLURG  &  CO. 

1912 


Ltb 


Copyright,  ign 

BY 

A.  C.  McClurg  &  Co. 

Entered  at  Stationers'  Hall,  London,  England 
Published  May  15, 1012 


JTfje  laknsttr*  prteu 

R,  E.  DONNELLEY  &  SONS  COMPANY 

CHICAGO 


PREFACE 


TT  is  becoming  more  and  more  a  matter  of  regret 
that  a  larger  amount  of  systematic  effort  was  not 
established  in  early  years  for  the  gathering  and  preser- 
vation of  the  folk-lore  of  the  Hawaiians.  The  world 
is  under  lasting  obligations  to  the  late  Judge  Fornander, 
and  to  Dr.  Rae  before  him,  for  their  painstaking  efforts 
to  gather  the  history  of  this  people  and  trace  their 
origin  and  migrations  ;  but  Fornander's  work  only  has 
seen  the  light,  Dr.  Rae's  manuscript  having  been  acci- 
dentally destroyed  by  fire. 

The  early  attempts  of  Dibble  and  Pogue  to  gather 
history  from  Hawaiians  themselves  have  preserved  to 
native  and  foreign  readers  much  that  would  probably 
otherwise  have  been  lost.  To  the  late  Judge  Andrews 
we  are  indebted  for  a  very  full  grammar  and  dictionary 
of  the  language,  as  also  for  a  valuable  manuscript  col- 
lection of  meles  and  antiquarian  literature  that  passed 
to  the  custody  of  the  Board  of  Education. 

There  were  native  historians  in  those  days ;  the 
newspaper  articles  of  S.  M.  Kamakau,  the  earlier 
writings  of  David  Malo,  and  the  later  contributions 
of  G.  W.  Pilipo  and  others  are  but  samples  of  a  wealth 
of  material,  most  of  which  has  been  lost  forever  to  the 
world.     From  time  to  time  Prof.  W.  D.  Alexander, 


vi  PREFACE 

as  also  C.  J.  Lyons,  has  furnished  interesting  extracts 
from  these  and  other  hakus. 

The  Rev.  A.  O.  Forbes  devoted  some  time  and 
thought  to  the  collecting  of  island  folk-lore :  and  King 
Kalakaua  took  some  pains  in  this  line  also,  as  evidenced 
by  his  volume  of  "Legends  and  Myths  of  Hawaii," 
edited  by  R.  M.  Daggett,  though  there  is  much  therein 
that  is  wholly  foreign  to  ancient  Hawaiian  customs 
and  thought.  No  one  of  late  years  had  a  better  oppor- 
tunity than  Kalakaua  toward  collecting  the  meles^  kaaos, 
and  traditions  of  his  race ;  and  for  purposes  looking 
to  this  end  there  was  established  by  law  a  Board  of 
Genealogy,  which  had  an  existence  of  some  four  years, 
but  nothing  of  permanent  value  resulted  therefrom. 

Fornander's  manuscript  collection  of  meles,  legends, 
and  genealogies  in  the  vernacular  has  fortunately  be- 
come, by  purchase,  the  property  of  the  Hon.  C.  R. 
Bishop,  which  insures  for  posterity  the  result  of  one 
devoted  scholar's  efforts  to  rescue  the  ancient  traditions 
that  are  gradually  slipping  away ;  for  the  haku  meles 
(bards)  of  Hawaii  are  gone.  This  fact,  as  also  the 
Hawaiian  Historical  Society's  desire  to  aid  and  stimu- 
late research  into  the  history  and  traditions  of  this 
people,  strengthens  the  hope  that  some  one  may  yet 
arise  to  give  us  further  insight  into  the  legendary 
folk-lore  of  this  interesting  race. 

T.  G.  T. 

Honolulu,  January  i,  1907. 


I 


NOTE 


N  response  to  repeated  requests,  the  compiler  now 
presents  in  book  form  the  series  of  legends  that  have 
been  made  a  feature  of  "The  Hawaiian  Annual"  for 
a  number  of  years  past.  The  series  has  been  enriched 
by  the  addition  of  several  tales,  the  famous  shark  legend 
having  been  furnished  for  this  purpose  from  the  papers 
of  the  Hawaiian  Historical  Society. 

The  collection  embraces  contributions  by  the  Rev. 
A.  O.  Forbes,  Dr.  N.  B.  Emerson,  J.  S.  Emerson, 
Mrs.  E.  M.  Nakuina,  W.  M.  Gibson,  Dr.  C.  M. 
Hyde,  and  others,  all  of  whom  are  recognized  author- 
ities. 

T.  G.  T. 

Honolulu,  January  i,  1907. 


Vll 


CONTENTS 


I.     Legends  Resembling  Old  Testament  History 
Rev.  C.  M.  Hyde,  D.D. 

II.      Exploits  of  Maui.       Rev.  A.    0.  Forbes. 
I.  Snaring  the  Sun. 
II.  The  Origin  of  Fire     . 

III.  Pele  and  the  Deluge.      Rev.  A.  0.  Forbes 

IV.  Pele  and   Kahawali.       From   Ellis's   "Tour  of 

Hawaii  " 

V.      Hiku  and  Kawelu.      J.  S.  Emerson 
Location  of  the  Lua  o  Milu 

VI.     Lonopuha ;  or,  Origin  of  the  Art  of  Healing 
in  Hawaii.       Translated  by  Thos.  G.  Thrum 

VII.  A  Visit  to  the  Spirit  Land  ;  or,  The  Strange 
Experience  of  a  Woman  in  Kona,  Hawaii 
Mrs.  E.  N.  Haley    .  .  . 

VIII.      Kapeepeekauila ;   or,    The    Rocks    of    Kana 
Rev.  A.  O.  Forbes     .... 

IX.     Kalelealuaka.     Dr.  N.  B.  Emerson 

X.      Stories  of  the  Menehunes  :  Hawaii  the  Original 
Home  of  the  Brownies.      Thos.  G.  Thrum 
Moke  Manu's  Account 
Pi's  Watercourse     . 
Laka's  Adventure    . 
Kekupua's  Canoe    . 
As  Heiau  Builders   . 

XI.      Kahalaopuna,  Princess  of  Manoa.    Mrs.  E.  M. 

Nakuina 


15 

31 
33 

36 

39 

43 
48 

51 


58 

63 

74 

107 
109 
no 
in 
114 
116 

118 


IX 


x  CONTENTS 

XII.      The  Punahou  Spring.      Mrs.  E.  M.  Nakuina.      133 

XIII.  Oahunui.      Mrs.  E.  M.  Nakuina  .  .139 

XIV.  Ahuula  :   A  Legend  of  Kanikaniaula  and  the 

First  Feather  Cloak.    Mrs.  E.  M.  Nakuina.      147 

XV.     Kaala  and  Kaaialii :  A  Legend  of  Lanai.      W. 

M.  Gibson      .  .  .  .  .  .156 

XVI.     The  Tomb  of  Puupehe  :   A  Legend  of  Lanai. 

From  "  The  Hawaiian  Gazette  "         .  .181 

XVII.      Ai  Kanaka  :   A  Legend  of  Molokai.    Rev.  A. 

O.Forbes 186 

XVIII.      Kaliuwaa.      Scene   of   the   Demigod   Kama- 
puaa's  Escape  from  Olopana.      From  "  The 

Hawaiian  Spectator"        .  .  .  .193 

XIX.      Battle  of  the  Owls.       Jos.  M.  Poepoe   .  .      200 

XX.  This  Land  is  the  Sea's.  Traditional  Ac- 
count of  an  Ancient  Hawaiian  Prophecy. 
Translated  from  Moke  Manu  by  Thos.  G. 
Thrum .......      203 

XXI.      Ku-ula,  the  Fish  God  of  Hawaii.      Translated 

from  Moke  Manu  by  M.  K.  Nakuina  .      215 

XXII.  Aiai,  Son  of  Ku-ula.  Part  II  of  the  Legend 
of  Ku-ula,  the  Fish  God  of  Hawaii.  Trans- 
lated from  Moke  Manu  hy  M.  K.  Nakuina.      230 

XXIII.  Kaneaukai  :    A   Legend   of  Waialua.      Thos. 

G.   Thrum      ......      250 

XXIV.  The  Shark-man,  Nanaue.     Mrs.  E.  M.  Nak- 

uina   .  .  .  .  .  .  255 

XXV.      Fish  Stories  and  Superstitions.      Translated  by 

M.  K.  Nakuina     .....      269 


GLOSSARY 


277. 


ILLUSTRATIONS 


Hawaiian  Girl  of  the   Old   Regime 

A  Lava   Cascade  ..... 

View  in  Wainiha  Valley,   Kauai 

Scene  in   Olokele  Gulch,    Makaweli,   Kauai 

"The  Deep  Blue  Palis  of  Koolau  " 

Scene  from  the  Road  over  Nuuanu  Pali 

View  at  the  Head  of  Manoa  Valley,    Oahu 

The  Favorite  Sport  of  Surf- Riding 

Hawaiian  Arrayed  in  Feather  Cloak  and  Helmet 

The  Ceremony  of  the  Hula 

The  Hula  Dance 

Kuumana,   the  Rain  God  of  Kau 

A  Grass  House  of  the   Olden  Time 

Making  Ready  the  Feast 

Hawaiian  Fisherman  Using  the  Throw-Net 

Coast  Surf  Scene  .... 


page 
Frontispiece 

40 

66 

86 

104 

1 1  2 

1 20 

130 

150 

158 

162 

196 

210 

228 

246 

262 


XI 


HAWAIIAN   FOLK   TALES 


HAWAIIAN  FOLK  TALES 


i 

LEGENDS    RESEMBLING    OLD   TESTA- 
MENT   HISTORY 

REV.  C.  M.  HYDE,  D.  D. 

TN  the  first  volume  of  Judge  Fornander's  elaborate 
work  on  "The  Polynesian  Race"  he  has  given 
some  old  Hawaiian  legends  which  closely  resemble 
the  Old  Testament  history.  How  shall  we  account 
for  such  coincidences? 

Take,  for  instance,  the  Hawaiian  account  of  the 
Creation.  The  Kane,  Ku3  and  Lono:  or,  Sunlight,  Sub- 
stance, and  Sound,— these  constituted  a  triad  named 
Ku-Kaua-Kahi,  or  the  Fundamental  Supreme  Unity. 
In  worship  the  reverence  due  was  expressed  by  such 
epithets  as  Hi-ka-po-loa,  Oi-e,  Most  Excellent,  etc. 
"These  gods  existed  from  eternity,  from  and  before 
chaos,  or,  as  the  Hawaiian  term  expressed  it,  lmai  ka 
po  maiJ  (from  the  time  of  night,  darkness,  chaos). 
By  an  act  of  their  will  these  gods  dissipated  or  broke 
into  pieces  the  existing,  surrounding,  all-containing  po, 
night,  or  chaos.  By  this  act  light  entered  into  space. 
They  then  created  the  heavens,  three  in  number,  as  a 
place  to  dwell  in;  and  the  earth  to  be  their  footstool, 
he  keehina  honua  a  Kane.     Next  they  created  the  sun, 

*5 


16  HAWAIIAN    FOLK   TALES 

moon,  stars,  and  a  host  of  angels,  or  spirits  —  i  kini 
akua — to  minister  to  them.  Last  of  all  they  created 
man  as  the  model,  or  in  the  likeness  of  Kane.  The 
body  of  the  first  man  was  made  of  red  earth  —  lepo  ula, 
or  alaea  —  and  the  spittle  of  the  gods — wai  nao.  His 
head  was  made  of  a  whitish  clay  —  ■palolo  —  which  was 
brought  from  the  four  ends  of  the  world  by  Lono. 
When  the  earth-image  of  Kane  was  ready,  the  three 
gods  breathed  into  its  nose,  and  called  on  it  to  rise, 
and  it  became  a  living  being.  Afterwards  the  first 
woman  was  created  from  one  of  the  ribs  —  lalo 
puhaka  —  of  the  man  while  asleep,  and  these  two  were 
the  progenitors  of  all  mankind.  They  are  called  in 
the  chants  and  in  various  legends  by  a  large  number 
of  different  names  ;  but  the  most  common  for  the  man 
was  Kumuhonua,  and  for  the  woman  Keolakuhonua 
[or  Lalahonua] . 

cc  Of  the  creation  of  animals  these  chants  are  silent; 
but  from  the  pure  tradition  it  may  be  inferred  that  the 
earth  at  the  time  of  its  creation  or  emergence  from  the 
watery  chaos  was  stocked  with  vegetable  and  animal. 
The  animals  specially  mentioned  in  the  tradition  as 
having  been  created  by  Kane  were  hogs  (puaa),  dogs 
(ilio),  lizards  or  reptiles  (moo). 

"Another  legend  of  the  series,  that  of  Wela-ahi-lani, 
states  that  after  Kane  had  destroyed  the  world  by  fire, 
on  account  of  the  wickedness  of  the  people  then  liv- 
ing, he  organized  it  as  it  now  is,  and  created  the  first 
man  and  the  first  woman,  with  the  assistance  of  Ku 
and  Lono,  nearly  in  the  same  manner  as  narrated  in 
the  former  legend  of  Kumuhonua.     In  this  legend  the 


LEGENDS   AND    HISTORY  17 

man  is  called  Wela-ahi-lani,  and  the  woman  is  called 
Owe." 

Of  the  primeval  home,  the  original  ancestral  seat  of 
mankind,  Hawaiian  traditions  speak  in  highest  praise. 
"It  had  a  number  of  names  of  various  meanings, 
though  the  most  generally  occurring,  and  said  to  be 
the  oldest,  was  Kalana-i-hau-ola  (Kalana  with  the 
life-giving  dew).  It  was  situated  in  a  large  country, 
or  continent,  variously  called  in  the  legends  Kahiki- 
honua-kele,  Kahiki-ku,  Kapa-kapa-ua-a-Kane,  Molo- 
lani.  Among  other  names  for  the  primary  homestead, 
or  paradise,  are  Pali-uli  (the  blue  mountain), 
Aina-i-ka-kaupo-o-Kane  (the  land  in  the  heart  of 
Kane),  Aina-wai-akua-a-Kane  (the  land  of  the  divine 
water  of  Kane).  The  tradition  says  of  Pali-uli,  that  it 
was  a  sacred,  tabooed  land ;  that  a  man  must  be  right- 
eous to  attain  it ;  if  faulty  or  sinful  he  will  not  get 
there ;  if  he  looks  behind  he  will  not  get  there ;  if 
he  prefers  his  family  he  will  not  enter  Pali-uli." 
"Among  other  adornments  of  the  Polynesian  Para- 
dise, the  Kalana-i-hau-ola,  there  grew  the  Ulu  kapu  a 
Kane,  the  breadfruit  tabooed  for  Kane,  and  the  ohia 
hemoleky  the  sacred  apple-tree.  The  priests  of  the 
olden  time  are  said  to  have  held  that  the  tabooed 
fruits  of  these  trees  were  in  some  manner  connected 
with  the  trouble  and  death  of  Kumuhonua  and  Lala- 
honua,  the  first  man  and  the  first  woman.  Hence  in 
the  ancient  chants  he  is  called  Kane-laa-uli,  Kumu-uli, 
Kulu-ipo,  the  fallen  chief,  he  who  fell  on  account  of  the 
tree,  or  names  of  similar  import." 

According    to    those    legends    of   Kumuhonua   and 


1 8  HAWAIIAN    FOLK   TALES 

Wela-ahi-lani,  "  at  the  time  when  the  gods  created  the 
stars,  they  also  created  a  multitude  of  angels,  or  spirits 
(i  kini  akua),  who  were  not  created  like  men,  but 
made  from  the  spittle  of  the  gods  (i  kuhaia),  to  be 
their  servants  or  messengers.  These  spirits,  or  a  num- 
ber of  them,  disobeyed  and  revolted,  because  they 
were  denied  the  awa;  which  means  that  they  were  not 
permitted  to  be  worshipped,  awa  being  a  sacrificial 
offering  and  sign  of  worship.  These  evil  spirits  did 
not  prevail,  however,  but  were  conquered  by  Kane, 
and  thrust  down  into  uttermost  darkness  {jlalo  loa  i 
ka  pd).  The  chief  of  these  spirits  was  called  by  some 
Kanaloa,  by  others  Milu,  the  ruler  of  Po;  Akua  ino; 
Kupu  ino,  the  evil  spirit.  Other  legends,  however, 
state  that  the  veritable  and  primordial  lord  of  the 
Hawaiian  inferno  was  called  Manua.  The  inferno 
itself  bore  a  number  of  names,  such  as  Po-pau-ole, 
Po-kua-kini,  Po-kini-kini,  Po-papa-ia-owa,  Po-ia-milu. 
Milu,  according  to  those  other  legends,  was  a  chief  of 
superior  wickedness  on  earth  who  was  thrust  down  into 
Po,  but  who  was  really  both  inferior  and  posterior  to 
Manua.  This  inferno,  this  Po,  with  many  names, 
one  of  which  remarkably  enough  was  Ke-po-lua-ahi>  the 
pit  of  fire,  was  not  an  entirely  dark  place.  There  was 
light  of  some  kind  and  there  was  fire.  The  legends  fur- 
ther tell  us  that  when  Kane,  Ku,  and  Lono  were  creating 
the  first  man  from  the  earth,  Kanaloa  was  present,  and 
in  imitation  of  Kane,  attempted  to  make  another  man 
out  of  the  earth.  When  his  clay  model  was  ready,  he 
called  to  it  to  become  alive,  but  no  life  came  to  it. 
Then    Kanaloa  became  very  angry,  and  said  to  Kane, 


LEGENDS   AND   HISTORY  i9 

l\  will  take  your  man,  and  he  shall  die,'  and  so  it 
happened.  Hence  the  first  man  got  his  other  name 
Kumu-uli,  which  means  a  fallen  chief,  he  'Hi  kahuli. 
.  .  .  With  the  Hawaiians,  Kanaloa  is  the  personi- 
fied spirit  of  evil,  the  origin  of  death,  the  prince  of 
Po,  or  chaos,  and  yet  a  revolted,  disobedient  spirit, 
who  was  conquered  and  punished  by  Kane.  The  in- 
troduction and  worship  of  Kanaloa,  as  one  of  the 
great  gods  in  the  Hawaiian  group,  can  be  traced  back 
only  to  the  time  of  the  immigration  from  the  southern 
groups,  some  eight  hundred  years  ago.  In  the  more 
ancient  chants  he  is  never  mentioned  in  conjunction 
with  Kane,  Ku,  and  Lono,  and  even  in  later  Hawaiian 
mythology  he  never  took  precedence  of  Kane.  The 
Hawaiian  legend  states  that  the  oldest  son  of  Kumu- 
honua,  the  first  man,  was  called  Laka,  and  that  the 
next  was  called  Ahu,  and  that  Laka  was  a  bad  man; 
he  killed  his  brother  Ahu. 

"There  are  these  different  Hawaiian  genealogies, 
going  back  with  more  or  less  agreement  among  them- 
selves to  the  first  created  man.  The  genealogy  of 
Kumuhonua  gives  thirteen  generations  inclusive  to 
Nuu,  or  Kahinalii,  or  the  line  of  Laka,  the  oldest 
son  of  Kumuhonua.  (The  line  of  Seth  from  Adam 
to  Noah  counts  ten  generations.)  The  second  gene- 
alogy, called  that  of  Kumu-uli,  was  of  greatest  au- 
thority among  the  highest  chiefs  down  to  the  latest 
times,  and  it  was  taboo  to  teach  it  to  the  common  peo- 
ple. This  genealogy  counts  fourteen  generations  from 
Huli-houna,  the  first  man,  to  Nuu,  or  Nana-nuu,  but 
inclusive,  on  the  line  of  Laka.     The  third  genealogy, 


do  HAWAIIAN    FOLK   TALES 

which,  properly  speaking,  is  that  of  Paao,  the  high 
priest  who  came  with  Pili  from  Tahiti,  about  twenty- 
five  generations  ago,  and  was  a  reformer  of  the  Hawaiian 
priesthood,  and  among  whose  descendants  it  has  been 
preserved,  counts  only  twelve  generations  from  Ku- 
muhonua  to  Nuu,  on  the  line  of  Kapili,  youngest  son 
of  Kumuhonua." 

"In  the  Hawaiian  group  there  are  several  legends 
of  the  Flood.  One  legend  relates  that  in  the  time  of 
Nuu,  or  Nana-nuu  (also  pronounced  lanai  that  is, 
floating),  the  flood,  Kaiakahina/ii,  came  upon  the 
earth,  and  destroyed  all  living  beings ;  that  Nuu,  by 
command  of  his  god,  built  a  large  vessel  with  a  house 
on  top  of  it,  which  was  called  and  is  referred  to  in 
chants  as  l  He  waa  halau  Alii  o  ka  Moku,'  the  royal 
vessel,  in  which  he  and  his  family,  consisting  of  his 
wife,  Lilinoe,  his  three  sons  and  their  wives,  were 
saved.  When  the  flood  subsided,  Kane,  Ku,  and 
Lono  entered  the  waa  halau  of  Nuu,  and  told  him  to 
go  out.  He  did  so,  and  found  himself  on  the  top  of 
Mauna  Kea  (the  highest  mountain  on  the  island  of 
Hawaii).  He  called  a  cave  there  after  the  name  of  his 
wife,  and  the  cave  remains  there  to  this  day  —  as  the 
legend  says  in  testimony  of  the  fact.  Other  versions 
of  the  legend  say  that  Nuu  landed  and  dwelt  in 
Kahiki-honua-kele,  a  large  and  extensive  country." 
..."  Nuu  left  the  vessel  in  the  evening  of  the  day 
and  took  with  him  a  pig,  cocoanuts,  and  awa  as  an 
offering  to  the  god  Kane.  As  he  looked  up  he  saw 
the  moon  in  the  sky.  He  thought  it  was  the  god, 
saying  to  himself,  'You  are  Kane,  no  doubt,  though 


LEGENDS    AND    HISTORY  i\ 

you  have  transformed  yourself  to  my  sight.'  So  he 
worshipped  the  moon,  and  offered  his  offerings. 
Then  Kane  descended  on  the  rainbow  and  spoke 
reprovingly  to  Nuu,  but  on  account  of  the  mistake 
Nuu  escaped  punishment,  having  asked  pardon  of 
Kane."  .  .  .  "Nuu's  three  sons  were  Nalu-akea, 
Nalu-hoo-hua,  and  Nalu-mana-mana.  In  the  tenth 
generation  from  Nuu  arose  Lua-nuu,  or  the  second 
Nuu,  known  also  in  the  legend  as  Kane-hoa-lani, 
Kupule,  and  other  names.  The  legend  adds  that  by 
command  of  his  god  he  was  the  first  to  introduce  cir- 
cumcision to  be  practised  among  his  descendants.  He 
left  his  native  home  and  moved  a  long  way  off  until 
he  reached  a  land  called  Honua-ilalo,  'the  southern 
country.'  Hence  he  got  the  name  Lalo-kona,  and 
his  wife  was  called  Honua-po-ilalo.  He  was  the 
father  of  Ku-nawao  by  his  slave-woman  Ahu  (O-ahu) 
and  of  Kalani-menehune  by  his  wife,  Mee-hewa.  An- 
other says  that  the  god  Kane  ordered  Lua-nuu  to  go 
up  on  a  mountain  and  perform  a  sacrifice  there.  Lua- 
nuu  looked  among  the  mountains  of  Kahiki-ku,  but 
none  of  them  appeared  suitable  for  the  purpose.  Then 
Lua-nuu  inquired  of  God  where  he  might  find  a 
proper  place.  God  replied  to  him :  sGo  travel  to  the 
eastward,  and  where  you  find  a  sharp-peaked  hill  pro- 
jecting precipitously  into  the  ocean,  that  is  the  hill  for 
the  sacrifice.'  Then  Lua-nuu  and  his  son,  Kupulu- 
pulu-a-Nuu,  and  his  servant,  Pili-lua-nuu,  started  off 
in  their  boat  to  the  eastward.  In  remembrance  of  this 
event  the  Hawaiians  called  the  back  of  Kualoa  Koo- 
lau;  Oahu  (after  one  of  Lua-nuu's  names),  Kane-hoa- 


22  HAWAIIAN    FOLK   TALES 

lani;  and  the  smaller  hills  in  front  of  it  were  named 
Kupu-pulu  and  Pili-lua-nuu.  Lua-nuu  is  the  tenth 
descendant  from  Nuu  by  both  the  oldest  and  the 
youngest  of  Nuu's  sons.  This  oldest  son  is  repre- 
sented to  have  been  the  progenitor  of  the  Kanaka- 
maoliy  the  people  living  on  the  mainland  of  Kane 
{Aina  kumupuaa  a  Kane):  the  youngest  was  the  progen- 
itor of  the  white  people  (ka  poe  keokeo  maoli).  This 
Lua-nuu  (like  Abraham,  the  tenth  from  Noah,  also 
like  Abraham),  through  his  grandson,  Kini-lau-a- 
mano,  became  the  ancestor  of  the  twelve  children  of 
the  latter,  and  the  original  founder  of  the  Menehune 
people,  from  whom  this  legend  makes  the  Polynesian 
family  descend." 

The  Rev.  Sheldon  Dibble,  in  his  history  of  the 
Sandwich  Islands,  published  at  Lahainaluna,  in  1843, 
gives  a  tradition  which  very  much  resembles  the  his- 
tory of  Joseph.  "  Waikelenuiaiku  was  one  of  ten 
brethren  who  had  one  sister.  They  were  all  the 
children  of  one  father,  whose  name  was  Waiku.  Wai- 
kelenuiaiku was  much  beloved  by  his  father,  but  his 
brethren  hated  him.  On  account  of  their  hatred  they 
carried  him  and  cast  him  into  a  pit  belonging  to  Hol- 
onaeole.  The  oldest  brother  had  pity  on  him,  and 
gave  charge  to  Holonaeole  to  take  good  care  of  him. 
Waikelenuiaiku  escaped  and  fled  to  a  country  over 
which  reigned  a  king  whose  name  was  Kamohoalii. 
There  he  was  thrown  into  a  dark  place,  a  pit  under 
ground,  in  which  many  persons  were  confined  for 
various  crimes.  Whilst  confined  in  this  dark  place 
he  told  his    companions    to   dream   dreams   and   tell 


LEGENDS   AND    HISTORY  23 

them  to  him.  The  night  following  four  of  the  pris- 
oners had  dreams.  The  first  dreamed  that  he  saw  a 
ripe  ohia  (native  apple),  and  his  spirit  ate  it;  the  second 
dreamed  that  he  saw  a  ripe  banana,  and  his  spirit  ate 
it;  the  third  dreamed  that  he  saw  a  hog,  and  his  spirit 
ate  it ;  and  the  fourth  dreamed  that  he  saw  awa, 
pressed  out  the  juice,  and  his  spirit  drank  it.  The 
first  three  dreams,  pertaining  to  food,  Waikelenuiaiku 
interpreted  unfavorably,  and  told  the  dreamers  they 
must  prepare  to  die.  The  fourth  dream,  pertaining 
to  drink,  he  interpreted  to  signify  deliverance  and  life. 
The  first  three  dreamers  were  slain  according  to  the 
interpretation,  and  the  fourth  was  delivered  and  saved. 
Afterward  this  last  dreamer  told  Kamohoalii,  the 
king  of  the  land,  how  wonderful  was  the  skill  of  Wai- 
kelenuiaiku in  interpreting  dreams,  and  the  king  sent 
and  delivered  him  from  prison  and  made  him  a  prin- 
cipal chief  in  his  kingdom." 

Judge  Fornander  alludes  to  this  legend,  giving  the 
name,  however,  Aukelenui-a-Iku,  and  adding  to  it 
the  account  of  the  hero's  journey  to  the  place  where 
the  water  of  life  was  kept  {ka-wai-ola-loa-a-Kane),  his 
obtaining  it  and  therewith  resuscitating  his  brothers, 
who  had  been  killed  by  drowning  some  years  before. 
Another  striking  similarity  is  that  furnished  to  Judge 
Fornander  in  the  legend  of  Ke-alii-waha-nui:  "He 
was  king  of  the  country  called  Honua-i-lalo.  He 
oppressed  the  Menehune  people.  Their  god  Kane 
sent  Kane-apua  and  Kaneloa,  his  elder  brother,  to 
bring  the  people  away,  and  take  them  to  the  land 
which   Kane  had  given  them,  and  which  was    called 


24  HAWAIIAN    FOLK   TALES 

Ka  aina  momona  a  Kane,  or  Ka  one  lauena  a  Kane, 
and  also  Ka  aina  i  ka  haupo  a  Kane.  The  people 
were  then  told  to  observe  the  four  Ku  days  in  the 
beginning  of  the  month  as  Kapu-hoano  (sacred  or  holy 
days),  in  remembrance  of  this  event,  because  they 
thus  arose  (Ku)  to  depart  from  that  land.  Their  offer- 
ings on  the  occasion  were  swine  and  goats."  The  nar- 
rator of  the  legend  explains  that  formerly  there  were 
goats  without  horns,  called  malailua,  on  the  slopes 
of  Mauna  Loa  on  Hawaii,  and  that  they  were  found 
there  up  to  the  time  of  Kamehameha  I.  The 
legend  further  relates  that  after  leaving  the  land 
of  Honualalo,  the  people  came  to  the  Kai-ula-a-Kane 
(the  Red  Sea  of  Kane);  that  they  were  pursued  by 
Ke-alii-waha-nui ;  that  Kane-apua  and  Kanaloa  prayed 
to  Lono,  and  finally  reached  the  Aina  lauena  a 
Kane. 

"In  the  famous  Hawaiian  legend  of  Hiiaka-i-ka- 
poli-o-Pele,  it  is  said  that  when  Hiiaka  went  to  the 
island  of  Kauai  to  recover  and  restore  to  life  the  body 
of  Lohiau,  the  lover  of  her  sister,  Pele,  she  arrived  at 
the  foot  of  the  Kalalau  Mountain  shortly  before  sun- 
set. Being  told  by  her  friends  at  Haena  that  there 
would  not  be  daylight  sufficient  to  climb  the  pali 
(precipice)  and  get  the  body  out  of  the  cave  in  which 
it  was  hidden,  she  prayed  to  her  gods  to  keep  the  sun 
stationary  {j  ka  muli  o  Hea)  over  the  brook  Hea,  until 
she  had  accomplished  her  object.  The  prayer  was 
heard,  the  mountain  was  climbed,  the  guardians  of  the 
cave  vanquished,  and  the  body  recovered." 

A  story  of  retarding  the  sun  and   making  the  day 


LEGENDS   AND    HISTORY  25 

longer  to  accomplish  his  purpose  is  told  of  Maui-a- 
kalana,  according  to  Dibble's  history. 

Judge  Fornander  alludes  to  one  other  legend  with 
incidents  similar  to  the  Old  Testament  history  wherein 
"Na-ula-a-Maihea,  an  Oahu  prophet,  left  Oahu  for 
Kauai,  was  upset  in  his  canoe,  was  swallowed  by  a 
whale,  and  thrown  up  alive  on  the  beach  at  Wailua, 
Kauai." 

Judge  Fornander  says  that,  when  he  first  heard  the 
legend  of  the  two  brother  prophets  delivering  the 
Menehune  people,  "he  was  inclined  to  doubt  its 
genuineness  and  to  consider  it  as  a  paraphrase  or  adap- 
tation of  the  Biblical  account  by  some  semi-civilized 
or  semi-Christianized  Hawaiian,  after  the  discovery  of 
the  group  by  Captain  Cook.  But  a  larger  and  better 
acquaintance  with  Hawaiian  folk-lore  has  shown  that 
though  the  details  of  the  legend,  as  interpreted  by  the 
Christian  Hawaiian  from  whom  it  was  received,  may 
possibly  in  some  degree,  and  unconsciously  to  him, 
perhaps,  have  received  a  Biblical  coloring,  yet  the  main 
facts  of  the  legend,  with  the  identical  names  of  persons 
and  places,  are  referred  to  more  or  less  distinctly  in 
other  legends  of  undoubted  antiquity."  And  the  Rev. 
Mr.  Dibble,  in  his  history,  says  of  these  Hawaiian 
legends,  that  "they  were  told  to  the  missionaries  before 
the  Bible  was  translated  into  the  Hawaiian  tongue,  and 
before  the  people  knew  much  of  sacred  history.  The 
native  who  acted  as  assistant  in  translating  the  history 
of  Joseph  was  forcibly  struck  with  its  similarity  to  their 
ancient  tradition.  Neither  is  there  the  least  room  for 
supposing  that  the  songs  referred  to  are  recent  inven- 


16  HAWAIIAN    FOLK   TALES 

tions.  They  can  all  be  traced  back  for  generations, 
and  are  known  by  various  persons  residing  on  different 
islands  who  have  had  no  communication  with  each 
other.  Some  of  them  have  their  date  in  the  reign 
of  some  ancient  king,  and  others  have  existed  time 
out  of  mind.  It  may  also  be  added,  that  both  their 
narrations  and  songs  are  known  the  best  by  the  very 
oldest  of  the  people,  and  those  who  never  learned  to 
read ;  whose  education  and  training  were  under  the 
ancient  system  of  heathenism." 

"Two  hypotheses,"  says  Judge  Fornander,  "may 
with  some  plausibility  be  suggested  to  account  for  this 
remarkable  resemblance  of  folk-lore.  One  is,  that 
during  the  time  of  the  Spanish  galleon  trade,  in  the 
sixteenth  and  seventeenth  centuries,  between  the 
Spanish  Main  and  Manila,  some  shipwrecked  people, 
Spaniards  and  Portuguese,  had  obtained  sufficient 
influence  to  introduce  these  scraps  of  Bible  history  into 
the  legendary  lore  of  this  people.  .  .  .  On  this 
first  hypothesis  I  remark  that,  if  the  shipwrecked 
foreigners  were  educated  men,  or  only  possessed  of  such 
Scriptural  knowledge  as  was  then  imparted  to  the  com- 
monality of  laymen,  it  is  morally  impossible  to  conceive 
that  a  Spaniard  of  the  sixteenth  century  should  confine 
his  instruction  to  some  of  the  leading  events  of  the 
Old  Testament,  and  be  totally  silent  upon  the  Chris- 
tian dispensation,  and  the  cruciolatry,  mariolatry,  and 
hagiolatry  of  that  day.  And  it  is  equally  impossible 
to  conceive  that  the  Hawaiian  listeners,  chiefs,  priests, 
or  commoners,  should  have  retained  and  incorporated 
so  much  of  the  former  in  their  own  folk-lore,  and  yet 


LEGENDS   AND    HISTORY  27 

have  utterly  forgotten   every  item   bearing  upon  the 
latter. 

"The  other  hypothesis  is,  that  at  some  remote 
period  either  a  body  of  the  scattered  Israelites  had 
arrived  at  these  islands  direct,  or  in  Malaysia,  before 
the  exodus  of  'the  Polynesian  family,'  and  thus  im- 
parted a  knowledge  of  their  doctrines,  of  the  early  life 
of  their  ancestors,  and  of  some  of  their  peculiar  cus- 
toms, and  that  having  been  absorbed  by  the  people 
among  whom  they  found  a  refuge,  this  is  all  that  remains 
to  attest  their  presence — intellectual  tombstones  over  a 
lost  and  forgotten  race,  yet  sufficient  after  twenty-six 
centuries  of  silence  to  solve  in  some  measure  the  ethnic 
puzzle  of  the  lost  tribes  of  Israel.  In  regard  to  this 
second  hypothesis,  it  is  certainly  more  plausible  and 
cannot  be  so  curtly  disposed  of  as  the  Spanish  theory. 
...  So  far  from  being  copied  one  from  the  other, 
they  are  in  fact  independent  and  original  versions 
of  a  once  common  legend,  or  series  of  legends,  held 
alike  by  Cushite,  Semite,  Turanian,  and  Aryan,  up  to 
a  certain  time,  when  the  divergencies  of  national  life 
and  other  causes  brought  other  subjects  peculiar  to 
each  other  prominently  in  the  foreground ;  and  that 
as  these  divergencies  hardened  into  system  and  creed, 
that  grand  old  heirloom  of  a  common  past  became 
overlaid  and  colored  by  the  peculiar  social  and  religious 
atmosphere  through  which  it  has  passed  up  to  the 
surface  of  the  present  time.  But  besides  this  general 
reason  for  refusing  to  adopt  the  Israelitish  theory,  that 
the  Polynesian  legends  were  introduced  by  fugitive  or 
emigrant  Hebrews  from  the  subverted  kingdoms  of 


28  HAWAIIAN    FOLK   TALES 

Israel  or  Judah,  there  is  the  more  special  reason  to  be 
added  that  the  organization  and  splendor  of  Solo- 
mon's empire,  his  temple,  and  his  wisdom  became  pro- 
verbial among  the  nations  of  the  East  subsequent 
to  his  time ;  on  all  these,  the  Polynesian  legends  are 
absolutely  silent." 

In  commenting  on  the  legend  of  Hiiaka-i-ka-poli-o- 
Pele,  Judge  Fornander  says:  "If  the  Hebrew  legend 
of  Joshua  or  a  Cushite  version  give  rise  to  it,  it  only 
brings  down  the  community  of  legends  a  little  later  in 
time.  And  so  would  the  legend  of  JVaulu-a-Maihea, 
.  .  .  unless  the  legend  of  Jonah,  with  which  it  corre- 
sponds in  a  measure,  as  well  as  the  previous  legend  of 
Joshua  and  the  sun,  were  Hebrew  anachronisms  com- 
piled and  adapted  in  later  times  from  long  antecedent 
materials,  of  which  the  Polynesian  references  are  but 
broken  and  distorted  echoes,  bits  of  legendary  mosaics, 
displaced  from  their  original  surroundings  and  made 
to  fit  with  later  associations." 

In  regard  to  the  account  of  the  Creation,  he  remarks 
that  "the  Hebrew  legend  infers  that  the  god  Elohim 
existed  contemporaneously  with  and  apart  from  the 
chaos.  The  Hawaiian  legend  makes  the  three  great 
gods,  Kane,  Ku,  and  Lono,  evolve  themselves  out  of 
chaos.  .  .  .  The  order  of  creation,  according  to  Hawaiian 
folk-lore,  was  that  after  Heaven  and  earth  had  been 
separated,  and  the  ocean  had  been  stocked  with  its  ani- 
mals, the  stars  were  created,  then  the  moon,  then  the 
sun."  Alluding  to  the  fact  that  the  account  in  Gene- 
sis is  truer  to  nature,  Judge  Fornander  nevertheless 
propounds   the    inquiry    whether    this    fact    may   not 


LEGENDS   AND    HISTORY  29 

"indicate  that  the  Hebrew  text  is  a  later  emendation 
of  an  older  but  once  common  tradition"  ? 

Highest  antiquity  is  claimed  for  Hawaiian  tradi- 
tions in  regard  to  events  subsequent  to  the  creation  of 
man.  "In  one  of  the  sacrificial  hymns  of  the  Mar- 
quesans,  when  human  victims  were  offered,  frequent 
allusions  were  made  to  'the  red  apples  eaten  in  Naoau,' 
.  .  .  and  to  the  'tabooed  apples  of  Atea,'  as  the  cause 
of  death,  wars,  pestilence,  famine,  and  other  calamities, 
only  to  be  averted  or  atoned  for  by  the  sacrifice  of 
human  victims.  The  close  connection  between  the 
Hawaiian  and  the  Marquesan  legends  indicates  a 
common  origin,  and  that  origin  can  be  no  other  than 
that  from  which  the  Chaldean  and  Hebrew  legends  of 
sacred  trees,  disobedience,  and  fall  also  sprang."  In 
comparison  of  "the  Hawaiian  myth  of  Kanaloa  as  a 
fallen  angel  antagonistic  to  the  great  gods,  as  the 
spirit  of  evil  and  death  in  the  world,  the  Hebrew 
legends  are  more  vague  and  indefinite  as  to  the  exist- 
ence of  an  evil  principle.  The  serpent  of  Genesis, 
the  Satan  of  Job,  the  Hillel  of  Isaiah,  the  dragon  of 
the  Apocalypse  —  all  point,  however,  to  the  same 
underlying  idea  that  the  first  cause  of  sin,  death,  evil, 
and  calamities,  was  to  be  found  in  disobedience  and 
revolt  from  God.  They  appear  as  disconnected  scenes 
of  a  once  grand  drama  that  in  olden  times  riveted  the 
attention  of  mankind,  and  of  which,  strange  to  say, 
the  clearest  synopsis  and  the  most  coherent  recollec- 
tion are,  so  far,  to  be  found  in  Polynesian  traditions. 
It  is  probably  in  vain  to  inquire  with  whom  the  legend 
of  an  evil  spirit  and  his  operations  in  Heaven  and  on 


3o  HAWAIIAN    FOLK   TALES 

earth  had  its  origin.  Notwithstanding  the  apparent 
unity  of  design  and  remarkable  coincidence  in  many 
points,  yet  the  differences  in  coloring,  detail,  and 
presentation  are  too  great  to  suppose  the  legend  bor- 
rowed by  one  from  either  of  the  others.  It  probably 
descended  to  the  Chaldeans,  Polynesians,  and  He- 
brews alike,  from  a  source  or  people  anterior  to  them- 
selves, of  whom  history  now  is  silent." 


II 

EXPLOITS    OF    MAUI 

REV.   A.   O.    FORBES 

I.— SNARING  THE  SUN 

TV/TAUI  was  the  son  of  Hina-lau-ae  and  Hina,  and 
they  dwelt  at  a  place  called  Makalia,  above 
Kahakuloa,  on  West  Maui.  Now,  his  mother  Hina 
made  kapas.  And  as  she  spread  them  out  to  dry, 
the  days  were  so  short  that  she  was  put  to  great 
trouble  and  labor  in  hanging  them  out  and  taking 
them  in  day  after  day  until  they  were  dry.  Maui, 
seeing  this,  was  filled  with  pity  for  her,  for  the  days 
were  so  short  that,  no  sooner  had  she  got  her  kapas 
all  spread  out  to  dry,  than  the  Sun  went  down,  and 
she  had  to  take  them  in  again.  So  he  determined  to 
make  the  Sun  go  slower.  He  first  went  to  Wailohi, 
in  Hamakua,  on  East  Maui,  to  observe  the  motions 
of  the  Sun.  There  he  saw  that  it  rose  toward  Hana. 
He  then  went  up  on  Haleakala,  and  saw  that  the  Sun 
in  its  course  came  directly  over  that  mountain.  He 
then  went  home  again,  and  after  a  few  days  went  to  a 
place  called  Paeloko,  at  Waihee.  There  he  cut  down 
all  the  cocoanut-trees,  and  gathered  the  fibre  of  the 
cocoanut  husks  in  great  quantity.  This  he  manu- 
factured into  strong  cord.     One  Moemoe,  seeing  this, 

31 


32  HAWAIIAN    FOLK   TALES 

said  tauntingly  to  him:  "Thou  wilt  never  catch  the 
Sun.     Thou  art  an  idle  nobody." 

Maui  answered:  "When  I  conquer  my  enemy,  and 
my  desire  is  attained,  I  will  be  your  death."  So  he 
went  up  Haleakala  again,  taking  his  cord  with  him. 
And  when  the  Sun  arose  above  where  he  was  sta- 
tioned, he  prepared  a  noose  of  the  cord  and,  casting 
it,  snared  one  of  the  Sun's  larger  beams  and  broke  it 
off.  And  thus  he  snared  and  broke  off,  one  after 
another,  all  the  strong  rays  of  the  Sun. 

Then  shouted  he  exultingly:  "Thou  art  my  cap- 
tive, and  now  I  will  kill  thee  for  thy  going  so  swiftly." 

And  the  Sun  said:  "Let  me  live,  and  thou  shalt  see 
me  go  more  slowly  hereafter.  Behold,  hast  thou  not 
broken  off  all  my  strong  legs,  and  left  me  only  the 
weak  ones?" 

So  the  agreement  was  made,  and  Maui  permitted 
the  Sun  to  pursue  its  course,  and  from  that  time  on  it 
went  more  slowly ;  and  that  is  the  reason  why  the 
days  are  longer  at  one  season  of  the  year  than  at 
another.  It  was  this  that  gave  the  name  to  that 
mountain,  which  should  properly  be  called  Alehe-ka-la 
(sun  snarer),  and  not  Haleakala. 

When  Maui  returned  from  this  exploit,  he  went  to 
find  Moemoe,  who  had  reviled  him.  But  that  individ- 
ual was  not  at  home.  He  went  on  in  his  pursuit  till 
he  came  upon  him  at  a  place  called  Kawaiopilopilo, 
on  the  shore  to  the  eastward  of  the  black  rock  called 
Kekaa,  north  of  Lahaina.  Moemoe  dodged  him  up 
hill  and  down,  until  at  last  Maui,  growing  wroth, 
leaped  upon    and    slew    the  fugitive.     And  the  dead 


EXPLOITS   OF    MAUI  33 

body  was  transformed  into  a  long  rock,  which  is  there 
to  this  day,  by  the  side  of  the  road. 

II.— THE  ORIGIN  OF  FIRE 

Maui  and  Hina  dwelt  together,  and  to  them  were 
born  four  sons,  whose  names  were  Maui-mua,  Maui- 
hope,  Maui-kiikii,  and  Maui-o-ka-lana.  These  four 
were  fishermen.  One  morning,  just  as  the  edge 
of  the  Sun  lifted  itself  up,  Maui-mua  roused  his 
brethren  to  go  fishing.  So  they  launched  their  canoe 
from  the  beach  at  Kaupo,  on  the  island  of  Maui, 
where  they  were  dwelling,  and  proceeded  to  the  fish- 
ing ground.  Having  arrived  there,  they  were  begin- 
ning to  fish,  when  Maui-o-ka-lana  saw  the  light  of  a 
fire  on  the  shore  they  had  left,  and  said  to  his  breth- 
ren :  "  Behold,  there  is  a  fire  burning.  Whose  can 
this  fire  be  ?" 

And  they  answered:  "Whose,  indeed?  Let  us 
return  to  the  shore,  that  we  may  get  our  food  cooked; 
but  first  let  us  get  some  fish." 

So,  after  they  had  obtained  some  fish,  they  turned 
toward  the  shore;  and  when  the  canoe  touched  the 
beach  Maui-mua  leaped  ashore  and  ran  toward  the  spot 
where  the  fire  had  been  burning.  Now,  the  curly- 
tailed  alae  (mud-hens)  were  the  keepers  of  the  fire ; 
and  when  they  saw  him  coming  they  scratched  the  fire 
out  and  flew  away.  Maui-mua  was  defeated,  and 
returned  to  the  house  to  his  brethren. 

Then  said  they  to  him:  "How  about  the  fire?" 

"How,  indeed  ?  "  he  answered.  "  When  I  got  there, 
behold,  there  was  no   fire ;  it  was   out.     I   supposed 


34  HAWAIIAN    FOLK   TALES 

some  man  had  the  fire,  and  behold,  it  was  not  so ;  the 
alae  are  the  proprietors  of  the  fire,  and  our  bananas 
are  all  stolen." 

When  they  heard  that,  they  were  filled  with  anger, 
and  decided  not  to  go  fishing  again,  but  to  wait  for 
the  next  appearance  of  the  fire.  But  after  many  days 
had  passed  without  their  seeing  the  fire,  they  went  fish- 
ing again,  and  behold,  there  was  the  fire  !  And  so  they 
were  continually  tantalized.  Only  when  they  were  out 
fishing  would  the  fire  appear,  and  when  they  returned 
they  could  not  find  it. 

This  was  the  way  of  it.  The  curly-tailed  alae  knew 
that  Maui  and  Hina  had  only  these  four  sons,  and  if 
any  of  them  stayed  on  shore  to  watch  the  fire  while 
the  others  were  out  in  the  canoe  the  alae  knew  it  by 
counting  those  in  the  canoe,  and  would  not  light  the 
fire.  Only  when  they  could  count  four  men  in  the 
canoe  would  they  light  the  fire.  So  Maui-mua  thought 
it  over,  and  said  to  his  brethren  :  "  To-morrow  morning 
do  you  go  fishing,  and  I  will  stay  ashore.  But  do  you 
take  the  calabash  and  dress  it  in  kapa,  and  put  it  in  my 
place  in  the  canoe,  and  then  go  out  to  fish." 

They  did  so,  and  when  they  went  out  to  fish  the  next 
morning,  the  alae  counted  and  saw  four  figures  in  the 
canoe,  and  then  they  lit  the  fire  and  put  the  bananas 
on  to  roast.  Before  they  were  fully  baked  one  of  the 
alae  cried  out:  "Our  dish  is  cooked!  Behold,  Hina 
has  a  smart  son." 

And  with  that,  Maui-mua,  who  had  stolen  close  to 
them  unperceived,  leaped  forward,  seized  the  curly- 
tailed  alae  and  exclaimed  :    "Now  I  will  kill  you,  you 


EXPLOITS   OF    MAUI  3$ 

scamp  of  an  alae!     Behold,  it  is  you  who  are  keeping 
the  fire  from  us.      I  will  be  the  death  of  you  for  this." 
Then  answered  the  alae  :  "  If  you  kill  me  the  secret 
dies  with  me,  and  you  won't  get  the  fire."      As  Maui- 
mua  began  to  wring  its  neck,  the  alae  again  spoke,  and 
said:     "Let  me  live,  and  you  shall  have  the  fire." 
So  Maui-mua  said:  "Tell  me,  where  is  the  fire?" 
The   alae  replied:    "It  is  in  the  leaf  of  the  a-pe 
plant  "  (  Alocasia  macrorrhizd). 

So,  by  the  direction  of  the  alae,  Maui-mua  began  to 
rub  the  leaf-stalk  of  the  ape-plant  with  a  piece  of  stick, 
but  the  fire  would  not  come.  Again  he  asked : 
"Where  is  this  fire  that  you  are  hiding  from  me?" 
The  alae  answered:  "In  a  green  stick." 
And  he  rubbed  a  green  stick,  but  got  no  fire.  So 
it  went  on,  until  finally  the  alae  told  him  he  would 
find  it  in  a  dry  stick;  and  so,  indeed,  he  did.  But 
Maui-mua,  in  revenge  for  the  conduct  of  the  alae,  after 
he  had  got  the  fire  from  the  dry  stick,  said  :  "  Now, 
there  is  one  thing  more  to  try."  And  he  rubbed  the 
top  of  the  alae's  head  till  it  was  red  with  blood,  and 
the  red  spot  remains  there  to  this  day. 


Ill 

PELE  AND  THE  DELUGE 


REV.  A.   O.   FORBES 


LL  volcanic  phenomena  are  associated  in  Hawai- 
ian legendary  lore  with  the  goddess  Pele;  and  it 
is  a  somewhat  curious  fact  that  to  the  same  celebrated 
personage  is  also  attributed  a  great  flood  that  occurred 
in  ancient  times.  The  legends  of  this  flood  are  vari- 
ous, but  mainly  connected  with  the  doings  of  Pele  in 
this  part  of  the  Pacific  Ocean.  The  story  runs  thus: 
Kahinalii  was  the  mother  of  Pele ;  Kanehoalani  was 
her  father ;  and  her  two  brothers  were  Kamohoalii  and 
Kahuilaokalani.  Pele  was  born  in  the  land  of  Hapa- 
kuela,  a  far-distant  land  at  the  edge  of  the  sky,  toward 
the  southwest.  There  she  lived  with  her  parents 
until  she  was  grown  up,  when  she  married  Wahialoa; 
and  to  these  were  born  a  daughter  named  Laka,  and  a 
son  named  Menehune.  But  after  a  time  Pele's  hus- 
band, Wahialoa,  was  enticed  away  from  her  by  Pele- 
kumulani.  The  deserted  Pele,  being  much  displeased 
and  troubled  in  mind  on  account  of  her  husband, 
started  on  her  travels  in  search  of  him,  and  came  in 
the  direction  of  the  Hawaiian  Islands.  Now,  at  that 
time  these  islands  were  a  vast  waste.  There  was  no 
sea,  nor  was  there  any  fresh  water.     When  Pele  set 

36 


PELE   AND    THE    DELUGE  37 

out  on  her  journey,  her  parents  gave  her  the  sea  to  go 
with  her  and  bear  her  canoes  onward.  So  she  sailed 
forward,  flood-borne  by  the  sea,  until  she  reached  the 
land  of  Pakuela,  and  thence  onward  to  the  land  of 
Kanaloa.  From  her  head  she  poured  forth  the  sea  as 
she  went,  and  her  brothers  composed  the  celebrated 
ancient  mele : 

O  the  sea,  the  great  sea! 
Forth  bursts  the  sea: 
Behold,  it  bursts  on  Kanaloa! 

But  the  waters  of  the  sea  continued  to  rise  until  only 
the  highest  points  of  the  great  mountains,  Haleakala, 
Maunakea,  and  Maunaloa,  were  visible ;  all  else  was 
covered.  Afterward  the  sea  receded  until  it  reached 
its  present  level.  This  event  is  called  the  Kai  a  Kahi- 
nalii  (Sea  of  Kahinalii),  because  it  was  from  Kahi- 
nalii,  her  mother,  that  Pele  received  the  gift  of  the  sea, 
and  she  herself  only  brought  it  to  Hawaii. 

And  from  that  time  to  this,  Pele  and  all  her  family 
forsook  their  former  land  of  Hapakuela  and  have 
dwelt  in  Hawaii-nei,  Pele  coming  first  and  the  rest 
following  at  a  later  time. 

On  her  first  arrival  at  Hawaii-nei,  Pele  dwelt  on  the 
island  of  Kauai.  From  there  she  went  to  Kalaupapa,1 
on  the  island  of  Molokai,  and  dwelt  in  the  crater  of 
Kauhako  at  that  place ;  thence  she  departed  to  Puu- 
laina,2  near  Lahainaluna,  where  she  dug  out  that  cra- 
ter.     Afterward  she  moved  still  further  to  Haleakala, 

1  Now  the  Leper  Settlement. 

2  The  hill  visible  from  the  Lahaina  anchorage  to  the  north  of  Lahainaluna  School, 
and  near  to  it. 


38  HAWAIIAN    FOLK   TALES 

where  she  stayed  until  she  hollowed  out  that  great 
crater;  and  finally  she  settled  at  Kilauea,  on  the  island 
of  Hawaii,  where  she  has  remained  ever  since. 

1  It  is  not  a  little  remarkable  that  the  progress  of  Pele,  as  stated  in  this  tradition, 
agrees  with  geological  observation  in  locating  the  earliest  volcanic  action  in  this  group, 
on  the  island  of  Kauai,  and  the  latest,  on  the  island  of  Hawaii.——  Translator. 


IV 

PELE    AND    KAHAWALI 

FROM  ELLIS'S   "TOUR  OF  HAWAII" 

N  the  reign  of  Kealiikukii,  an  ancient  king  of 
Hawaii,  Kahawali,  chief  of  Puna,  and  one  of  his 
favorite  companions  went  one  day  to  amuse  them- 
selves with  the  holua  (sled),  on  the  sloping  side  of  a 
hill,  which  is  still  called  ka  holua  ana  o  Kahawali 
(Kahawali's  sliding-place).  Vast  numbers  of  the 
people  gathered  at  the  bottom  of  the  hill  to  witness 
the  game,  and  a  company  of  musicians  and  dancers 
repaired  thither  to  add  to  the  amusement  of  the 
spectators.  The  performers  began  their  dance,  and 
amidst  the  sound  of  drums  and  the  songs  of  the 
musicians  the  sledding  of  Kahawali  and  his  companion 
commenced.  The  hilarity  of  the  occasion  attracted 
the  attention  of  Pele,  the  goddess  of  the  volcano, 
who  came  down  from  Kilauea  to  witness  the  sport. 
Standing  on  the  summit  of  the  hill  in  the  form  of  a 
woman,  she  challenged  Kahawali  to  slide  with  her. 
He  accepted  the  offer,  and  they  set  off  together  down 
the  hill.  Pele,  less  acquainted  with  the  art  of  balanc- 
ing herself  on  the  narrow  sled  than  her  rival,  was 
beaten,  and  Kahawali  was  applauded  by  the  spectators 
as  he  returned  up  the  side  of  the  hill. 

39 


4o  HAWAIIAN    FOLK   TALES 

Before  starting  again,  Pele  asked  him  to  give  her 
his  papa  bolua,  but  he,  supposing  from  her  appearance 
that  she  was  no  more  than  a  native  woman,  said: 
"Aolel  (no!)  Are  you  my  wife,  that  you  should  obtain 
my  sled?"  And,  as  if  impatient  at  being  delayed,  he 
adjusted  his  papa,  ran  a  few  yards  to  take  a  spring, 
and  then,  with  this  momentum  and  all  his  strength 
he  threw  himself  upon  it  and  shot  down  the  hill. 

Pele,  incensed  at  his  answer,  stamped  her  foot  on 
the  ground  and  an  earthquake  followed,  which  rent  the 
hill  in  sunder.  She  called,  and  fire  and  liquid  lava 
arose,  and,  assuming  her  supernatural  form,  with  these 
irresistible  ministers  of  vengeance,  she  followed  down 
the  hill.  When  Kahawali  reached  the  bottom,  he 
arose,  and  on  looking  behind  saw  Pele,  accompanied 
by  thunder  and  lightning,  earthquake,  and  streams 
of  burning  lava,  closely  pursuing  him.  He  took  up 
his  broad  spear  which  he  had  stuck  in  the  ground 
at  the  beginning  of  the  game,  and,  accompanied  by  his 
friend,  fled  for  his  life.  The  musicians,  dancers,  and 
crowds  of  spectators  were  instantly  overwhelmed  by 
the  fiery  torrent,  which,  bearing  on  its  foremost  wave 
the  enraged  goddess,  continued  to  pursue  Kahawali 
and  his  companion.  They  ran  till  they  came  to  an 
eminence  called  Puukea.  Here  Kahawali  threw 
off  his  cloak  of  netted  ki  leaves  and  proceeded  toward 
his  house,  which  stood  near  the  shore.  He  met  his 
favorite  pig  and  saluted  it  by  touching  noses,  then  ran 
to  the  house  of  his  mother,  who  lived  at  Kukii, 
saluted  her  by  touching  noses,  and  said  :  "Aloha  ino  oe, 
eia  ibonei  paha  oe  e  make  ai,  ke  ai  mainei  Pele."    (Com- 


PELE    AND    KAHAWALI  41 

passion  great  to  you!  Close  here,  perhaps,  is  your 
death  ;  Pele  comes  devouring.)  Leaving  her,  he  met 
his  wife,  Kanakawahine,  and  saluted  her.  The  burning 
torrent  approached,  and  she  said:  "  Stay  with  me  here, 
and  let  us  die  together."  He  said:  "No;  I  go,  I  go." 
He  then  saluted  his  two  children,  Poupoulu  and 
Kaohe,  and  said,  "Ke  ue  net  au  ia  olua."  (I  grieve  for 
you  two.)  The  lava  rolled  near,  and  he  ran  till 
a  deep  chasm  arrested  his  progress.  He  laid  down 
his  spear  and  walked  over  on  it  in  safety.  His  friend 
called  out  for  his  help ;  he  held  out  his  spear  over  the 
chasm ;  his  companion  took  hold  of  it  and  he  drew 
him  securely  over.  By  this  time  Pele  was  coming 
down  the  chasm  with  accelerated  motion.  He  ran  till 
he  reached  Kula.  Here  he  met  his  sister,  Koai,  but 
had  only  time  to  say,  '■'•Aloha  oe!"  (Alas  for  you!)  and 
then  ran  on  to  the  shore.  His  younger  brother 
had  just  landed  from  his  fishing-canoe,  and  had 
hastened  to  his  house  to  provide  for  the  safety  of  his 
family,  when  Kahawali  arrived.  He  and  his  friend 
leaped  into  the  canoe,  and  with  his  broad  spear  pad- 
dled out  to  sea.  Pele,  perceiving  his  escape,  ran  to 
the  shore  and  hurled  after  him,  with  prodigious  force, 
great  stones  and  fragments  of  rock,  which  fell  thickly 
around  but  did  not  strike  his  canoe.  When  he  had 
paddled  a  short  distance  from  the  shore  the  kumukahi 
(east  wind)  sprung  up.  He  fixed  his  broad  spear 
upright  in  the  canoe,  that  it  might  answer  the  double 
purpose  of  mast  and  sail,  and  by  its  aid  he  soon 
reached  the  island  of  Maui,  where  they  rested  one 
night  and  then  proceeded  to  Lanai.     The  day  follow- 


42  HAWAIIAN    FOLK   TALES 

ing  they  moved  on  to  Molokai,  thence  to  Oahu,  the 
abode  of  Kolonohailaau,  his  father,  and  Kanewa- 
hinekeaho,  his  sister,  to  whom  he  related  his  disastrous 
perils,  and  with  whom  he  took  up  his  perma- 
nent abode. 


V 
HIKU  AND  KAWELU 

J.  S.   EMERSON 

NOT  far  from  the  summit  of  Hualalai,  on  the 
island  of  Hawaii,  in  the  cave  on  the  southern 
side  of  the  ridge,  lived  Hina  and  her  son,  the  kupua, 
or  demigod,  Hiku.  All  his  life  long  as  a  child  and 
a  youth,  Hiku  had  lived  alone  with  his  mother  on 
this  mountain  summit,  and  had  never  once  been 
permitted  to  descend  to  the  plains  below  to  see  the 
abodes  of  men  and  to  learn  of  their  ways.  From  time 
to  time,  his  quick  ear  had  caught  the  sound  of  the  dis- 
tant hula  drum  and  the  voices  of  the  gay  merrymakers. 
Often  had  he  wished  to  see  the  fair  forms  of  those  who 
danced  and  sang  in  those  far-off  cocoanut  groves.  But 
his  mother,  more  experienced  in  the  ways  of  the  world, 
had  never  given  her  consent.  Now,  at  length,  he  felt 
that  he  was  a  man,  and  as  the  sounds  of  mirth  arose 
on  his  ears,  again  he  asked  his  mother  to  let  him  go 
for  himself  and  mingle  with  the  people  on  the  shore. 
His  mother,  seeing  that  his  mind  was  made  up  to  go, 
reluctantly  gave  her  consent  and  warned  him  not  to 
stay  too  long,  but  to  return  in  good  time.  So,  taking 
in  his  hand  his  faithful  arrow,  Pua  Ne>  which  he 
always  carried,  he  started  off. 

43 


44  HAWAIIAN    FOLK    TALES 

This  arrow  was  a  sort  of  talisman,  possessed  of  mar- 
vellous powers,  among  which  were  the  ability  to  answer 
his  call  and  by  its  flight  to  direct  his  journey. 

Thus  he  descended  over  the  rough  clinker  lava  and 
through  the  groves  of  koa  that  cover  the  southwestern 
flank  of  the  mountain,  until,  nearing  its  base,  he  stood 
on  a  distant  hill;  and  consulting  his  arrow,  he  shot  it 
far  into  the  air,  watching  its  bird-like  flight  until  it 
struck  on  a  distant  hill  above  Kailua.  To  this  hill  he 
rapidly  directed  his  steps,  and,  picking  up  his  arrow  in 
due  time,  he  again  shot  it  into  the  air.  The  second 
flight  landed  the  arrow  near  the  coast  of  Holualoa, 
some  six  or  eight  miles  south  of  Kailua.  It  struck  on  a 
barren  waste  ofpahoehoe,  or  lava  rock,  beside  the  water- 
hole  of  Waikalai,  known  also  as  the  Wai  a  Hiku 
(Water  of  Hiku),  where  to  this  day  all  the  people 
of  that  vicinity  go  to  get  their  water  for  man  and 
beast. 

Here  he  quenched  his  thirst,  and  nearing  the  village 
of  Holualoa,  again  shot  the  arrow,  which,  instinct  with 
life,  entered  the  courtyard  of  the  alii,  or  chief,  of  Kona, 
and  from  among  the  women  who  were  there  singled 
out  the  fair  princess  Kawelu,  and  landed  at  her  feet. 
Seeing  the  noble  bearing  of  Hiku  as  he  approached  to 
claim  his  arrow,  she  stealthily  hid  it  and  challenged  him 
to  find  it.  Then  Hiku  called  to  the  arrow,  "Pua  ne! 
Pua  ne!"  and  the  arrow  replied,  "Ne!"  thus  revealing 
its  hiding-place. 

This  exploit  with  the  arrow  and  the  remarkable 
grace  and  personal  beauty  of  the  yotfng  man  quite  won 
the  heart  of  the  princess,  and  she  was  soon  possessed 


HIKU    AND    KAWELU  45 

by  a  strong  passion  for  him,  and  determined  to  make 
him  her  husband. 

With  her  wily  arts  she  detained  him  for  several  days 
at  her  home,  and  when  at  last  he  was  about  to  start  for 
the  mountain,  she  shut  him  up  in  the  house  and  thus 
detained  him  by  force.  But  the  words  of  his  mother, 
warning  him  not  to  remain  too  long,  came  to  his  mind, 
and  he  determined  to  break  away  from  his  prison. 
So  he  climbed  up  to  the  roof,  and  removing  a  portion 
of  the  thatch,  made  his  escape. 

When  his  flight  was  discovered  by  Kawelu,  the  in- 
fatuated girl  was  distracted  with  grief.  Refusing  to  be 
comforted,  she  tasted  no  food,  and  ere  many  days  had 
passed  was  quite  dead.  Messengers  were  despatched 
who  brought  back  the  unhappy  Hiku,  author  of  all 
this  sorrow.  Bitterly  he  wept  over  the  corpse  of  his 
beloved,  but  it  was  now  too  late;  the  spirit  had 
departed  to  the  nether  world,  ruled  over  by  Milu.  And 
now,  stung  by  the  reproaches  of  her  kindred  and  friends 
for  his  desertion,  and  urged  on  by  his  real  love  for  the  fair 
one,  he  resolved  to  attempt  the  perilous  descent  into  the 
nether  world  and,  if  possible,  to  bring  her  spirit  back. 

With  the  assistance  of  her  friends,  he  collected  from 
the  mountain  slope  a  great  quantity  of  the  kowali,  or 
convolvulus  vine.  He  also  prepared  a  hollow  cocoa- 
nut  shell,  splitting  it  into  two  closely  fitting  parts. 
Then  anointing  himself  with  a  mixture  of  rancid  cocoa- 
nut  and  kukui  oil,  which  gave  him  a  very  strong 
corpse-like  odor,  he  started  with  his  companions  in 
the  well-loaded  canoes  for  a  point  in  the  sea  where 
the  sky  comes  down  to  meet  the  water. 


46  HAWAIIAN    FOLK   TALES 

Arrived  at  the  spot,  he  directed  his  comrades  to 
lower  him  into  the  abyss  called  by  the  Hawaiians  the 
Lua  o  Milu.  Taking  with  him  his  cocoanut-shell  and 
seating  himself  astride  of  the  cross-stick  of  the  swing, 
or  kowali,  he  was  quickly  lowered  down  by  the  long 
rope  of  kowali  vines  held  by  his  friends  in  the  canoe 
above. 

Soon  he  entered  the  great  cavern  where  the  shades 
of  the  departed  were  gathered  together.  As  he  came 
among  them,  their  curiosity  was  aroused  to  learn  who 
he  was.  And  he  heard  many  remarks,  such  as  "Whew! 
what  an  odor  this  corpse  emits!"  "He  must  have 
been  long  dead."  He  had  rather  overdone  the  matter 
of  the  rancid  oil.  Even  Milu  himself,  as  he  sat  on  the 
bank  watching  the  crowd,  was  completely  deceived  by 
the  stratagem,  for  otherwise  he  never  would  have- 
permitted  this  bold  descent  of  a  living  man  into  his 
gloomy  abode. 

The  Hawaiian  swing,  it  should  be  remarked,  unlike 
ours,  has  but  one  rope  supporting  the  cross-stick  on 
which  the  person  is  seated.  Hiku  and  his  swing 
attracted  considerable  attention  from  the  lookers-on. 
One  shade  in  particular  watched  him  most  intently;  it 
was  his  sweetheart,  Kawelu.  A  mutual  recognition 
took  place,  and  with  the  permission  of  Milu  she  darted 
up  to  him  and  swung  with  him  on  the  kowali.  But 
even  she  had  to  avert  her  face  on  account  of  his  corpse- 
like odor.  As  they  were  enjoying  together  this  favor- 
ite Hawaiian  pastime  of  lele  kowali,  by  a  preconcerted 
signal  the  friends  above  were  informed  of  the  success 
of  his  ruse  and  were  now  rapidly  drawing  them  up. 


HIKU    AND    KAWELU  47 

At  first  she  was  too  much  absorbed  in  the  sport  to 
notice  this.  When  at  length  her  attention  was  aroused 
by  seeing  the  great  distance  of  those  beneath  her,  like 
a  butterfly  she  was  about  to  flit  away,  when  the  crafty 
Hiku,  who  was  ever  on  the  alert,  clapped  the  cocoanut- 
shells  together,  imprisoning  her  within  them,  and  was 
then  quickly  drawn  up  to  the  canoes  above. 

With  their  precious  burden,  they  returned  to  the 
shores  of  Holualoa,  where  Hiku  landed  and  at  once 
repaired  to  the  house  where  still  lay  the  body  of  his 
beloved.  Kneeling  by  its  side,  he  made  a  hole  in  the 
great  toe  of  the  left  foot,  into  which  with  great  diffi- 
culty he  forced  the  reluctant  spirit,  and  in  spite  of  its 
desperate  struggles  he  tied  up  the  wound  so  that  it 
could  not  escape  from  the  cold,  clammy  flesh  in  which 
it  was  now  imprisoned.  Then  he  began  to  lomilomi^ 
or  rub  and  chafe  the  foot,  working  the  spirit  further 
and  further  up  the  limb. 

Gradually,  as  the  heart  was  reached,  the  blood  began 
once  more  to  flow  through  the  body,  the  chest  began 
gently  to  heave  with  the  breath  of  life,  and  soon  the 
spirit  gazed  out  through  the  eyes.  Kawelu  was  now 
restored  to  consciousness,  and  seeing  her  beloved 
Hiku  bending  tenderly  over  her,  she  opened  her 
lips  and  said:  "How  could  you  be  so  cruel  as  to 
leave  me?" 

All  remembrance  of  the  Lua  o  Milu  and  of  her 
meeting  him  there  had  disappeared,  and  she  took  up 
the  thread  of  consciousness  just  where  she  had  left  it  a 
few  days  before  at  death.  Great  joy  filled  the  hearts 
of  the  people  of  Holualoa  as  they  welcomed  back  to 


48  HAWAIIAN    FOLK   TALES 

their  midst  the  fair  Kawelu  and  the  hero,  Hiku,  from 
whom  she  was  no  more  to  be  separated. 

LOCATION    OF   THE    LUA    O    MILU 

In  the  myth  of  Hiku  and  Kawelu,  the  entrance  to 
the  Lua  o  Milu  is  placed  out  to  sea  opposite  Holua- 
loa  and  a  few  miles  south  of  Kailua.  But  the  more 
usual  account  of  the  natives  is,  that  it  was  situated  at 
the  mouth  of  the  great  valley  of  Waipio,  in  a  place 
called  Keoni,  where  the  sands  have  long  since  covered 
up  and  concealed  from  view  this  passage  from  the 
upper  to  the  nether  world. 

Every  year,  so  it  is  told,  the  procession  of  ghosts 
called  by  the  natives  Oio,  marches  in  solemn  state 
down  the  Mahiki  road,  and  at  this  point  enters  the 
Lua  oMilu.  A  man,  recently  living  in  Waimea,  of 
the  best  reputation  for  veracity,  stated  that  about 
thirty  or  more  years  ago,  he  actually  saw  this  ghostly 
company.  He  was  walking  up  this  road  in  the  eve- 
ning, when  he  saw  at  a  distance  the  Oio  appear,  and 
knowing  that  should  they  encounter  him  his  death 
would  be  inevitable,  he  discreetly  hid  himself  behind 
a  tree  and,  trembling  with  fear,  gazed  in  silence  at  the 
dread  spectacle.  There  was  Kamehameha,  the  con- 
queror, with  all  his  chiefs  and  warriors  in  military 
array,  thousands  of  heroes  who  had  won  renown  in 
the  olden  time.  Though  all  were  silent  as  the  grave, 
they  kept  perfect  step  as  they  marched  along,  and 
passing  through  the  woods  down  to  Waipio,  disap- 
peared from  his  view. 


HIKU    AND    KAWELU  49 

In  connection  with  the  foregoing,  Professor  W.  D. 
Alexander  kindly  contributes  the  following: 

"The  valley  of  Waipio  is  a  place  frequently  cele- 
brated in  the  songs  and  traditions  of  Hawaii,  as  hav- 
ing been  the  abode  of  Akea  and  Milu,  the  first  kings 
of  the  island. 

"Some  said  that  the  souls  of  the  departed  went  to 
the  Po  (place  of  night),  and  were  annihilated  or  eaten 
by  the  gods  there.  Others  said  that  some  went  to  the 
regions  of  Akea  and  Milu.  Akea  (Wakea),  they  said, 
was  the  first  king  of  Hawaii.  At  the  expiration  of 
his  reign,  which  terminated  with  his  life  at  Waipio, 
where  we  then  were,  he  descended  to  a  region  far 
below,  called  Kapapahanaumoku  (the  island  bearing 
rock  or  stratum),  and  founded  a  kingdom  there. 
Milu,  who  was  his  successor,  and  reigned  in  Hama- 
kua,  descended,  when  he  died,  to  Akea  and  shared 
the  government  of  the  place  with  him.  Their  land  is 
a  place  of  darkness;  their  food  lizards  and  butterflies. 
There  are  several  streams  of  water,  of  which  they 
drink,  and  some  said  that  there  were  large  kahilis 
and  wide-spreading  kou  trees,  beneath  which  they 
reclined."1 

"They  had  some  very  indistinct  notion  of  a  future 
state  of  happiness  and  of  misery.  They  said  that, 
after  death,  the  ghost  went  first  to  the  region  of 
Wakea,  the  name  of  their  first  reputed  progenitor, 
and  if  it  had  observed  the  religious  rites  and  cere- 
monies, was  entertained  and  allowed  to  remain  there. 
That  was  a  place  of  houses,  comforts,  and  pleasures. 

1  Ellis's  "Polynesian  Researches,"  pp.  365-7. 


5o  HAWAIIAN    FOLK   TALES 

If  the  soul  had  failed  to  be  religious,  it  found  no  one 
there  to  entertain  it,  and  was  forced  to  take  a  desper- 
ate leap  into  a  place  of  misery  below,  called  Milu. 

"There  were  several  precipices,  from  the  verge  of 
which  the  unhappy  ghosts  were  supposed  to  take  the 
leap  into  the  region  of  woe;  three  in  particular,  one  at 
the  northern  extremity  of  Hawaii,  one  at  the  western 
termination  of  Maui,  and  the  third  at  the  northern 
point  of  Oahu."1 

Near  the  northwest  point  of  Oahu  is  a  rock  called 
Leina  Kauhane,  where  the  souls  of  the  dead  descended 
into  Hades.  In  New  Zealand  the  same  term,"Reinga" 
(the  leaping  place),  is  applied  to  the  North  Cape.  The 
Marquesans  have  a  similar  belief  in  regard  to  the  north- 
ermost  island  of  their  group,  and  apply  the  same  term, 
"Reinga,"  to  their  Avernus. 

1  Dibble's  History,  p.  99. 


VI 

LONOPUHA;    OR,  ORIGIN    OF   THE   ART 
OF    HEALING    IN    HAWAII 

TRANSLATED    BY    THOS.    G.    THRUM 

|P\URING  the  time  that  Milu  was  residing  at 
""  Waipio,  Hawaii,  the  year  of  which  is  unknown, 
there  came  to  these  shores  a  number  of  people,  with 
their  wives,  from  that  vague  foreign  land,  Kahiki. 
But  they  were  all  of  godly  kind  {ano  akua  nae)>  it  is 
said,  and  drew  attention  as  they  journeyed  from  place 
to  place.  They  arrived  first  at  Niihau,  and  from 
there  they  travelled  through  all  the  islands.  At 
Hawaii  they  landed  at  the  south  side,  thence  to  Puna, 
Hilo,  and  settled  at  Kukuihaele,  Hamakua,  just 
above  Waipio. 

On  every  island  they  visited  there  appeared  various 
diseases,  and  many  deaths  resulted,  so  that  it  was  said 
this  was  their  doings,  among  the  chiefs  and  people. 
The  diseases  that  followed  in  their  train  were  chills3 
fevers,  headache,  parity  and  so  on. 

These  are  the  names  of  some  of  these  people: 
Kaalaenuiahina,  Kahuilaokalani,  Kaneikaulanaula,  be- 
sides others.  They  brought  death,  but  one  Kama- 
kanuiahailono  followed  after  them  with  healing  powers. 
This  was  perhaps  the  origin  of  sickness  and  the  art  of 
healing  with  medicines  in  Hawaii. 

51 


52  HAWAIIAN    FOLK   TALES 

As  has  been  said,  diseases  settled  on  the  different 
islands  like  an  epidemic,  and  the  practice  of  medicine 
ensued,  for  Kamakanuiahailono  followed  them  in  their 
journeyings.  He  arrived  at  Kau,  stopping  at  Kiolakaa, 
on  the  west  side  of  Waiohinu,  where  a  great  multitude 
of  people  were  residing,  and  Lono  was  their  chief. 
The  stranger  sat  on  a  certain  hill,  where  many  of  the 
people  visited  him,  for  the  reason  that  he  was  a  new- 
comer, a  custom  that  is  continued  to  this  day.  While 
there  he  noticed  the  redness  of  skin  of  a  certain  one 
of  them,  and  remarked,  "Oh,  the  redness  of  skin  of 
that  man !" 

The  people  replied,  "Oh,  that  is  Lono,  the  chief 
of  this  land,  and  he  is  a  farmer." 

He  again  spoke,  asserting  that  his  sickness  was  very 
great;  for  through  the  redness  of  the  skin  he  knew  him 
to  be  a  sick  man. 

They  again  replied  that  he  was  a  healthy  man,  "but 
you  consider  him  very  sick."  He  then  left  the  resi- 
dents and  set  out  on  his  journey. 

Some  of  those  who  heard  his  remarks  ran  and  told 
the  chief  the  strange  words,  "that  he  was  a  very  sick 
man."  On  hearing  this,  Lono  raised  up  his  oo  (dig- 
ger) and  said,  "Here  I  am,  without  any  sign  of  disease, 
and  yet  I  am  sick."  And  as  he  brought  down  his  oo 
with  considerable  force,  it  struck  his  foot  and  pierced 
it  through,  causing  the  blood  to  flow  freely,  so  that  he 
fell  and  fainted  away.  At  this,  one  of  the  men  seized 
a  pig  and  ran  after  the  stranger,  who,  hearing  the  pig 
squealing,  looked  behind  him  and  saw  the  man  run- 
ning with   it ;  and  as   he    neared  him    he  dropped  it 


ORIGIN    OF   ART    OF    HEALING      $3 

before  him,  and  told  him  of  Lono's  misfortune.  Kama- 
kanuiahailono  then  returned,  gathering  on  the  way  the 
young  popolo  seeds  and  its  tender  leaves  in  his  garment 
(kihei).  When  he  arrived  at  the  place  where  the 
wounded  man  was  lying  he  asked  for  some  salt,  which 
he  took  and  pounded  together  with  the  popolo  and 
placed  it  with  a  cocoanut  covering  on  the  wound. 
From  then  till  night  the  flowing  of  the  blood  ceased. 
After  two  or  three  weeks  had  elapsed  he  again  took 
his  departure. 

While  he  was  leisurely  journeying,  some  one  breath- 
ing heavily  approached  him  in  the  rear,  and>  turning 
around,  there  was  the  chief,  and  he  asked  him  :  "  What 
is  it,  Lono,  and  where  are  you  going? " 

Lono  replied,  "You  healed  me;  therefore,  as  soon 
as  you  had  departed  I  immediately  consulted  with  my 
successors,  and  have  resigned  my  offices  to  them,  so 
that  they  will  have  control  over  all.  As  for  myself, 
I  followed  after  you,  that  you  might  teach  me  the  art 
of  healing." 

The  kahuna  lapaau  (medical  priest)  then  said,  "Open 
your  mouth."  When  Lono  opened  his  mouth,  the 
kahuna  spat  into  it,1  by  which  he  would  become  pro- 
ficient in  the  calling  he  had  chosen,  and  in  which  he 
eventually  became,  in  fact,  very  skilful. 

As  they  travelled,  he  instructed  Lono  (on  account 
of  the  accident  to  his  foot  he  was  called  Lonopuha)  in 
the  various  diseases,  and  the  different  medicines  for  the 
proper  treatment  of  each.  They  journeyed  through 
Kau,  Puna,  and  Hilo,  thence  onward  to  Hamakua  as 

1  An  initiatory  act,  as  in  the  priesthood. 


54  HAWAIIAN    FOLK   TALES 

far  as  Kukuihaele.  Prior  to  their  arrival  there,  Kama- 
kanuiahailono  said  to  Lonopuha,  "It  is  better  that  we 
reside  apart,  lest  your  healing  practice  do  not  succeed; 
but  you  settle  elsewhere,  so  as  to  gain  recognition  from 
your  own  skill." 

For  this  reason,  Lonopuha  went  on  farther  and 
located  in  Waimanu,  and  there  practised  the  art  of 
healing.  On  account  of  his  labors  here,  he  became 
famous  as  a  skilful  healer,  which  fame  Kamakanuia- 
hailono  and  others  heard  of  at  Kukuihaele;  but  he 
never  revealed  to  Kaalaenuiahina  ma  (company)  of  his 
teaching  of  Lonopuha,  through  which  he  became  cele- 
brated. It  so  happened  that  Kaalaenuiahina  ma  were 
seeking  an  occasion  to  cause  Milu's  death,  and  he  was 
becoming  sickly  through  their  evil  efforts. 

When  Milu  heard  of  the  fame  of  Lonopuha  as  a 
skilful  healer,  because  of  those  who  were  afflicted  with 
disease  and  would  have  died  but  for  his  treatment,  he 
sent  his  messenger  after  him.  On  arriving  at  Milu's 
house,  Lonopuha  examined  and  felt  of  him,  and  then 
said,  "You  will  have  no  sickness,  provided  you  be 
obedient  to  my  teachings."  He  then  exercised  his 
art,  and  under  his  medical  treatment  Milu  recovered. 

Lonopuha  then  said  to  him:  "I  have  treated  you, 
and  you  are  well  of  the  internal  ailments  you  suffered 
under,  and  only  that  from  without  remains.  Now,  you 
must  build  a  house  of  leaves  and  dwell  therein  in 
quietness  for  a  few  weeks,  to  recuperate."  These 
houses  are  called  pipipi,  such  being  the  place  to  which 
invalids  are  moved  for  convalescent  treatment  unless 
something  unforeseen  should  occur. 


ORIGIN    OF   ART   OF   HEALING       $$ 

Upon  Milu's  removal  thereto,  Lonopuha  advised 
him  as  follows  :  "O  King!  you  are  to  dwell  in  this 
house  according  to  the  length  of  time  directed,  in  per- 
fect quietness;  and  should  the  excitement  of  sports  with 
attendant  loud  cheering  prevail  here,  I  warn  you  against 
these  as  omens  of  evil  for  your  death;  and  I  advise  you 
not  to  loosen  the  ti  leaves  of  your  house  to  peep  out 
to  see  the  cause,  for  on  the  very  day  you  do  so,  that 
day  you  will  perish." 

Some  two  weeks  had  scarcely  passed  since  the  King 
had  been  confined  in  accordance  with  the  kahuna's 
instructions,  when  noises  from  various  directions  in 
proximity  to  the  King's  dwelling  were  heard,  but  he 
regarded  the  advice  of  the  priest  all  that  day.  The 
cause  of  the  commotion  was  the  appearance  of  two 
birds  playing  in  the  air,  which  so  excited  the  people 
that  they  kept  cheering  them  all  that  day. 

Three  weeks  had  almost  passed  when  loud  cheering 
was  again  heard  in  Waipio,  caused  by  a  large  bird 
decorated  with  very  beautiful  feathers,  which  flew  out 
from  the  clouds  and  soared  proudly  over  the  palis 
(precipices)  of  Koaekea  and  Kaholokuaiwa,  and  poised 
gracefully  over  the  people;  therefore,  they  cheered  as 
they  pursued  it  here  and  there.  Milu  was  much  wor- 
ried thereby,  and  became  so  impatient  that  he  could  no 
longer  regard  the  priest's  caution;  so  he  lifted  some  of 
the  ti  leaves  of  his  house  to  look  out  at  the  bird,  when 
instantly  it  made  a  thrust  at  him,  striking  him  under 
the  armpit,  whereby  his  life  was  taken  and  he  was  dead 
(Jilo  ai  kona  ola  a  make  iho  Id). 

The  priest  saw  the  bird  flying  with  the  liver  of  Milu; 


56  HAWAIIAN    FOLK    TALES 

therefore,  he  followed  after  it.  When  it  saw  that  it  was 
pursued,  it  immediately  entered  into  a  sunken  rock 
just  above  the  base  of  the  precipice  of  Koaekea.  As 
he  reached  the  place,  the  blood  was  spattered  around 
where  the  bird  had  entered.  Taking  a  piece  of  gar- 
ment (pahoola),  he  soaked  it  with  the  blood  and  returned 
and  placed  it  in  the  opening  in  the  body  of  the  dead 
King  and  poured  healing  medicine  on  the  wound, 
whereby  Milu  recovered.  And  the  place  where  the 
bird  entered  with  Milu's  liver  has  ever  since  been 
called  Keakeomilu  (the  liver  of  Milu). 

A  long  while  afterward,  when  this  death  of  the  King 
was  as  nothing  (i  mea  ole),  and  he  recovered  as  for- 
merly, the  priest  refrained  not  from  warning  him,  say- 
ing: "You  have  escaped  from  this  death;  there  remains 
for  you  one  other." 

After  Milu  became  convalescent  from  his  recent 
serious  experience,  a  few  months  perhaps  had  elapsed, 
when  the  surf  at  Waipio  became  very  high  and  was 
breaking  heavily  on  the  beach.  This  naturally  caused 
much  commotion  and  excitement  among  the  people, 
as  the  numerous  surf-riders,  participating  in  the  sport, 
would  land  upon  the  beach  on  their  surf-boards.  Con- 
tinuous cheering  prevailed,  and  the  hilarity  rendered 
Milu  so  impatient  at  the  restraint  put  upon  him  by  the 
priest  that  he  forsook  his  wise  counsel  and  joined  in 
the  exhilarating  sport. 

Seizing  a  surf-board  he  swam  out  some  distance  to 
the  selected  spot  for  suitable  surfs.  Here  he  let  the 
first  and  second  combers  pass  him;  but  watching  his 
opportunity    he   started  with  the   momentum  of  the 


ORIGIN    OF   ART    OF    HEALING       57 

heavier  third  comber,  catching  the  crest  just  right. 
Quartering  on  the  rear  of  his  board,  he  rode  in  with 
majestic  swiftness,  and  landed  nicely  on  the  beach 
amid  the  cheers  and  shouts  of  the  people.  He  then 
repeated  the  venture  and  was  riding  in  as  successfully, 
when,  in  a  moment  of  careless  abandon,  at  the  place 
where  the  surfs  finish  as  they  break  on  the  beach,  he 
was  thrust  under  and  suddenly  disappeared,  while  the 
surf-board  flew  from  under  and  was  thrown  violently 
upon  the  shore.  The  people  in  amazement  beheld 
the  event,  and  wildly  exclaimed :  "Alas!  Milu  is  dead! 
Milu  is  dead!"  With  sad  wonderment  they  searched 
and  watched  in  vain  for  his  body.  Thus  was  seen  the 
result  of  repeated  disobedience. 


VII 

A  VISIT  TO  THE  SPIRIT  LAND;  OR,  THE 

STRANGE     EXPERIENCE     OF     A 

WOMAN  IN  KONA,  HAWAII 

MRS.   E.   N.   HALEY 

TT^ALIMA  had  been  sick  for  many  weeks,  and  at  last 
died.  Her  friends  gathered  around  her  with  loud 
cries  of  grief,  and  with  many  expressions  of  affection 
and  sorrow  at  their  loss  they  prepared  her  body  for  its 
burial. 

The  grave  was  dug,  and  when  everything  was  ready 
for  the  last  rites  and  sad  act,  husband  and  friends  came 
to  take  a  final  look  at  the  rigid  form  and  ashen  face 
before  it  was  laid  away  forever  in  the  ground.  The 
old  mother  sat  on  the  mat-covered  ground  beside  her 
child,  brushing  away  the  intrusive  flies  with  a  piece  of 
cocoanut-leaf,  and  wiping  away  the  tears  that  slowly 
rolled  down  her  cheeks.  Now  and  then  she  would 
break  into  a  low,  heart-rending  wail,  and  tell  in  a  sob- 
choked,  broken  voice,  how  good  this  her  child  had 
always  been  to  her,  how  her  husband  loved  her,  and 
how  her  children  would  never  have  any  one  to  take  her 
place.  "Oh,  why,"  she  cried,  "did  the  gods  leave 
me?  I  am  old  and  heavy  with  years;  my  back  is  bent 
and  my  eyes  are  getting  dark.  I  cannot  work,  and  am 
too  old  and  weak  to  enjoy  fishing  in  the  sea,  or  danc- 

58 


A   VISIT   TO    THE    SPIRIT    LAND      59 

ing  and  feasting  under  the  trees.  But  this  my  child 
loved  all  these  things,  and  was  so  happy.  Why  is  she 
taken  and  I,  so  useless,  left?"  And  again  that  mourn- 
ful, sob-choked  wail  broke  on  the  still  air,  and  was 
borne  out  to  the  friends  gathered  under  the  trees 
before  the  door,  and  was  taken  up  and  repeated  until 
the  hardest  heart  would  have  softened  and  melted  at 
the  sound.  As  they  sat  around  on  the  mats  looking 
at  their  dead  and  listening  to  the  old  mother,  suddenly 
Kalima  moved,  took  a  long  breath,  and  opened  her 
eyes.  They  were  frightened  at  the  miracle,  but  so 
happy  to  have  her  back  again  among  them. 

The  old  mother  raised  her  hands  and  eyes  to 
heaven  and,  with  rapt  faith  on  her  brown,  wrinkled 
face,  exclaimed:  "The  gods  have  let  her  come  back! 
How  they  must  love  her!" 

Mother,  husband,  and  friends  gathered  around 
and  rubbed  her  hands  and  feet,  and  did  what  they 
could  for  her  comfort.  In  a- few  minutes  she  revived 
enough  to  say,  "  I  have  something  strange  to  tell 
you. 

Several  days  passed  before  she  was  strong  enough 
to  say  more ;  then  calling  her  relatives  and  friends 
about  her,  she  told  them  the  following  weird  and 
strange  story : 

"I  died,  as  you  know.  I  seemed  to  leave  my  body 
and  stand  beside  it,  looking  down  on  what  was  me. 
The  me  that  was  standing  there  looked  like  the  form 
I  was  looking  at,  only,  I  was  alive  and  the  other  was 
dead.  I  gazed  at  my  body  for  a  few  minutes,  then 
turned  and  walked  away.     I  left  the  house  and  village, 


60  HAWAIIAN    FOLK   TALES 

and  walked  on  and  on  to  the  next  village,  and  there  I 
found  crowds  of  people, —  Oh,  so  many  people!  The 
place  which  I  knew  as  a  small  village  of  a  few  houses 
was  a  very  large  place,  with  hundreds  of  houses  and 
thousands  of  men,  women,  and  children.  Some  of 
them  I  knew  and  they  spoke  to  me,  —  although  that 
seemed  strange,  for  I  knew  they  were  dead,  —  but 
nearly  all  were  strangers.  They  were  all  so  happy! 
They  seemed  not  to  have  a  care ;  nothing  to  trouble 
them.  Joy  was  in  every  face,  and  happy  laughter 
and  bright,  loving  words  were  on  every  tongue. 

"I  left  that  village  and  walked  on  to  the  next.  I 
was  not  tired,  for  it  seemed  no  trouble  to  walk.  It 
was  the  same  there ;  thousands  of  people,  and  every 
one  so  joyous  and  happy.  Some  of  these  I  knew. 
I  spoke  to  a  few  people,  then  went  on  again.  I 
seemed  to  be  on  my  way  to  the  volcano,  —  to  Pele's 
pit,  —  and  could  not  stop,  much  as  I  wanted  to  do  so. 

"All  along  the  road  were  houses  and  people,  where 
I  had  never  known  any  one  to  live.  Every  bit 
of  good  ground  had  many  houses,  and  many,  many 
happy  people  on  it.  I  felt  so  full  of  joy,  too,  that 
my  heart  sang  within  me,  and  I  was  glad  to  be 
dead. 

"In  time  I  came  to  South  Point,  and  there,  too, 
was  a  great  crowd  of  people.  The  barren  point  was  a 
great  village.  I  was  greeted  with  happy  alohas,  then 
passed  on.  All  through  Kau  it  was  the  same,  and  I 
felt  happier  every  minute.  At  last  I  reached  the  vol- 
cano. There  were  some  people  there,  but  not  so 
many  as  at  other  places.     They,  too,  were  happy  like 


A   VISIT   TO    THE    SPIRIT    LAND     61 

the  others,  but  they  said,  '  You  must  go  back  to 
your  body.     You  are  not  to  die  yet.' 

"I  did  not  want  to  go  back.  I  begged  and 
prayed  to  be  allowed  to  stay  with  them,  but  they  said, 
fNo,  you  must  go  back;  and  if  you  do  not  go  will- 
ingly, we  will  make  you  go.' 

"I  cried  and  tried  to  stay,  but  they  drove  me 
back,  even  beating  me  when  I  stopped  and  would  not 
go  on.  So  I  was  driven  over  the  road  I  had  come, 
back  through  all  those  happy  people.  They  were 
still  joyous  and  happy,  but  when  they  saw  that  I  was 
not  allowed  to  stay,  they  turned  on  me  and  helped 
drive  me,  too. 

"  Over  the  sixty  miles  I  went,  weeping,  followed 
by  those  cruel  people,  till  I  reached  my  home  and 
stood  by  my  body  again.  I  looked  at  it  and  hated 
it.  Was  that  my  body?  What  a  horrid,  loathsome 
thing  it  was  to  me  now,  since  I  had  seen  so  many 
beautiful,  happy  creatures!  Must  I  go  and  live  in 
that  thing  again?  No,  I  would  not  go  into  it;  I  re- 
belled and  cried  for  mercy. 

"'You  must  go  into  it;  we  will  make  you!'  said 
my  tormentors.  They  took  me  and  pushed  me  head 
foremost  into  the  big  toe. 

"I  struggled  and  fought,  but  could  not  help  my- 
self. They  pushed  and  beat  me  again,  when  I  tried 
for  the  last  time  to  escape.  When  I  passed  the  waist, 
I  seemed  to  know  it  was  of  no  use  to  struggle  any 
more,  so  went  the  rest  of  the  way  myself.  Then  my 
body  came  to  life  again,  and  I  opened  my  eyes. 

"But  I  wish  I  could  have  stayed  with  those  happy 


62  HAWAIIAN    FOLK   TALES 

people.  It  was  cruel  to  make  me  come  back.  My 
other  body  was  so  beautiful,  and  I  was  so  happy,  so 
happy! " 


VIII 

KAPEEPEEKAUILA;  OR,  THE  ROCKS 

OF  KANA 

REV.   A.   O.   FORBES 

/"\N  the  northern  side  of  the  island  of  Molokai, 
^-^  commencing  at  the  eastern  end  and  stretching 
along  a  distance  of  about  twenty  miles,  the  coast  is  a 
sheer  precipice  of  black  rock  varying  in  height  from 
eight  hundred  to  two  thousand  feet.  The  only  interrup- 
tions to  the  continuity  of  this  vast  sea  wall  are  formed 
by  the  four  romantic  valleys  of  Pelekunu,  Puaahaunui, 
Wailau,  and  Waikolu.  Between  the  valleys  of  Pele- 
kunu and  Waikolu,  juts  out  the  bold,  sharp  headland 
of  Haupu,  forming  the  dividing  ridge  between  them, 
and  reminding  one  somewhat  of  an  axe-head  turned 
edge  upward.  Directly  in  a  line  with  this  headland, 
thirty  or  forty  rods  out  in  the  ocean,  arise  abruptly 
from  the  deep  blue  waters  the  rocks  of  Haupu,  three 
or  four  sharp,  needle-like  points  of  rock  varying  from 
twenty  to  one  hundred  feet  in  height.  This  is  the 
spot  associated  with  the  legend  of  Kapeepeekauila,  and 
these  rocks  stand  like  grim  sentinels  on  duty  at  the 
eastern  limit  of  what  is  now  known  as  the  settlement 
of  Kalawao.     The  legend  runs  as  follows : 

Keahole    was    the    father,    Hiiaka-noholae  was  the 

63 


64  HAWAIIAN    FOLK   TALES 

mother,  and  Kapeepeekauila  was  the  son.  This 
Kapeepeekauila  was  a  hairy  man,  and  dwelt  on  the 
ridge  of  Haupu. 

Once  on  a  time  Hakalanileo  and  his  wife  Hina, 
the  mother  of  Kana,  came  and  dwelt  in  the  valley  of 
Pelekunu,  on  the  eastern  side  of  the  ridge  of  Haupu. 

Kapeepeekauila,  hearing  of  the  arrival  of  Hina, 
the  beautiful  daughter  of  Kalahiki,  sent  his  children 
to  fetch  her.  They  went  and  said  to  Hina,  "  Our 
royal  father  desires  you  as  his  wife,  and  we  have  come 
for  you." 

"Desires  me  for  what?"  said  she. 

"Desires  you  for  a  wife,"  said  they. 

This  announcement  pleased  the  beautiful  daughter 
of  Kalahiki,  and  she  replied,  "  Return  to  your  royal 
father  and  tell  him  he  shall  be  the  husband  and  I  will 
be  the  wife." 

When  this  message  was  delivered  to  Kapeepeekau- 
ila, he  immediately  sent  a  messenger  to  the  other  side 
of  the  island  to  summon  all  the  people  from  Keone- 
kuina  to  Kalamaula ;  for  we  have  already  seen  that  he 
was  a  hairy  man,  and  it  was  necessary  that  this  blem- 
ish should  be  removed.  Accordingly,  when  the  peo- 
ple had  all  arrived,  Kapeepeekauila  laid  himself  down 
and  they  fell  to  work  until  the  hairs  were  all  plucked 
out.  He  then  took  Hina  to  wife,  and  they  two  dwelt 
together  on  the  top  of  Haupu. 

Poor  Hakalanileo,  the  husband  of  Hina,  mourned 
the  loss  of  his  companion  of  the  long  nights  of  winter 
and  the  shower-sprinkled  nights  of  summer.  Neither 
could   he  regain  possession  of  her,  for  the  ridge  of 


KAPEEPEEKAUILA  65 

Haupu  grew  till  it  reached  the  heavens.  Fie  mourned 
and  rolled  himself  in  the  dust  in  agony,  and  crossed 
his  hands  behind  his  back.  He  went  from  place  to 
place  in  search  of  some  powerful  person  who  should 
be  able  to  restore  to  him  his  wife.  In  his  wanderings, 
the  first  person  to  whom  he  applied  was  Kamalala- 
walu,  celebrated  for  strength  and  courage.  This  man, 
seeing  his  doleful  plight,  asked,  "  Why  these  tears,  O 
my  father  ? " 

Hakalanileo  replied,  "  Thy  mother  is  lost." 

"Lost  to  whom? " 

"Lost  to  Kapeepee." 

"What  Kapeepee?" 

"  Kapeepee-kauila." 

"What  Kauila?" 

"  Kauila,  the  dauntless,  of  Haupu." 

"Then,  O  father,  thou  wilt  not  recover  thy  wife. 
Our  stick  may  strike ;  it  will  but  hit  the  dust  at  his 
feet.  His  stick,  when  it  strikes  back,  will  hit  the 
head.      Behold,  measureless  is  the  height  of  Haupu." 

Now,  this  Kamalalawalu  was  celebrated  for  his 
strength  in  throwing  stones.  Of  himself,  one  side  was 
stone,  and  the  other  flesh.  As  a  test  he  seized 
a  large  stone  and  threw  it  upwards.  It  rose  till  it  hit 
the  sky  and  then  fell  back  to  earth  again.  As  it 
came  down,  he  turned  his  stony  side  toward  it,  and 
the  collision  made  his  side  rattle.  Hakalanileo  looked 
on  and  sadly  said,  "  Not  strong  enough." 

On  he  went,  beating  his  breast  in  his  grief,  till  he 
came  to  the  celebrated  Niuloihiki.  Question  and 
answer  passed  between  them,  as  in  the  former  case,  but 


66  HAWAIIAN   FOLK    TALES 

Niuloihiki  replied,  "It  is  hopeless;  behold,  measure- 
less is  the  height  of  Haupu." 

Again  he  prosecuted  his  search  till  he  met  the  third 
man  of  fame,  whose  name  was  Kaulu.  Question  and 
answer  passed,  as  before,  and  Kaulu,  to  show  his 
strength,  seized  a  river  and  held  it  fast  in  its  course. 
But  Hakalanileo  mournfully  said,  "  Not  strong 
enough." 

Pursuing  his  way  with  streaming  eyes,  he  came  to 
the  fourth  hero,  Lonokaeho  by  name.  As  in  the 
former  cases,  so  in  this,  he  received  no  satisfac- 
tion. These  four  were  all  he  knew  of  who  were  fore- 
most in  prowess,  and  all  four  had  failed  him.  It  was 
the  end,  and  he  turned  sadly  toward  the  mountain 
forest,  to  return  to  his  home. 

Meantime,  the  rumor  had  reached  the  ears  of 
Niheu,  surnamed  "the  Rogue."  Some  one  told  him 
a  father  had  passed  along  searching  for  some  one  able 
to  recover  him  his  wife. 

"Where  is  this  father  of  mine?"  inquired  Niheu. 

"He  has  gone  inland,"  was  the  reply. 

"I'll  overtake  him;  he  won't  escape  me,"  said 
Niheu.  So  he  went  after  the  old  man,  kicking  over 
the  trees  that  came  in  his  way.  The  old  man  had 
gone  on  till  he  was  tired  and  faint,  when  Niheu  over- 
took him  and  brought  him  back  to  his  house.  Then 
Niheu  asked  him,  "What  made  you  go  on  without 
coming  to  the  house  of  Niheu  ?  " 

"What,  indeed,"  answered  the  old  man;  "as  though 
I  were  not  seeking  to  recover  thy  mother,  who  is 
lost!" 


KAPEEPEEKAUILA  67 

Then  came  question  and  answer,  as  in  former  cases, 
and  Niheu  said,  "  I  fear  thou  wilt  not  recover  thy 
wife,  O  my  father.  But  let  us  go  inland  to  the  foster 
son  of  Uli."  So  they  went.  But  Niheu  ran  on  ahead 
and  told  Kana,  the  foster  son  of  Uli:  "  Behold,  here 
comes  Hakalanileo,  bereft  of  his  wife.  We  are  all 
beat." 

"Where  is  he?"  inquired  Kana. 

"  Here  he  is,  just  arrived." 

Kana  looked  forth,  and  Hakalanileo  recoiled  with 
fear  at  the  blazing  of  his  eyes. 

Then  spoke  Niheu:  "  Why  could  you  not  wait 
before  looking  at  our  father  ?  Behold,  you  have  fright- 
ened him,  and  he  has  run  back." 

On  this,  Kana,  remaining  yet  in  the  house,  stretched 
forth  his  hand,  and,  grasping  the  old  man  in  the 
distance,  brought  him  back  and  sat  him  on  his  lap. 
Then  Kana  wept.  And  the  impudent  Niheu  said, 
"  Now  you  are  crying;  look  out  for  the  old  man,  or  he 
will  get  water-soaked." 

But  Kana  ordered  Niheu  to  bestir  himself  and  light 
a  fire,  for  the  tears  of  Kana  were  as  the  big  dropping 
rains  of  winter,  soaking  the  plain.  And  Kana  said  to 
the  old  man,  "  Now,  dry  yourself  by  the  fire,  and  when 
you  are  warm,  tell  your  story." 

The  old  man  obeyed,  and  when  he  was  warm 
enough,  told  the  story  of  his  grief.  Then  said  Kana, 
"Almost  spent  are  my  years ;  I  am  only  waiting  for 
death,  and  behold  I  have  at  last  found  a  foeman 
worthy  of  my  prowess." 

Kana  immediately  espoused  the  cause  of  Hakalani- 


68  HAWAIIAN    FOLK   TALES 

leo,  and  ordered  his  younger  brother,  Niheu,  to  con- 
struct a  canoe  for  the  voyage.  Poor  Niheu  worked 
and  toiled  without  success  until,  in  despair,  he  ex- 
claimed, upbraidingly,  "Thy  work  is  not  work;  it  is 
slavery.  There  thou  dwellest  at  thy  ease  in  thy  retreat, 
while  with  thy  foot  thou  destroyest  my  canoe." 

Upon  this,  Kana  pointed  out  to  Niheu  a  bush,  and 
said,  "Can  you  pull  up  that  bush?" 

"Yes,"  replied  Niheu,  for  it  was  but  a  small  bush, 
and  he  doubted  not  his  ability  to  root  it  up ;  so  he 
pulled  and  tugged  away,  but  could  not  loosen  it. 

Kana  looking  on,  said,  tauntingly,  "Your  foeman 
will  not  be  overcome  by  you." 

Then  Kana  stretched  forth  his  hands,  scratching 
among  the  forests,  and  soon  had  a  canoe  in  one  hand; 
a  little  more  and  another  canoe  appeared  in  the  other 
hand.  The  twin  canoes  were  named  Kaumueli.  He 
lifted  them  down  to  the  shore,  provided  them  with 
paddles,  and  then  appointed  fourteen  rowers.  Kana 
embarked  with  his  magic  rod  called  Waka-i-lani. 
Thus  they  set  forth  to  wage  war  upon  Kapeepeekauila. 
They  went  on  until  the  canoes  grounded  on  a  hard 
ledge. 

Niheu  called  out,  "Behold,  thou  sleepest,  O  Kana, 
while  we  all  perish." 

Kana  replied,  "What  is  there  to  destroy  us?  Are 
not  these  the  reefs  of  Haupu?  Away  with  the  ledges, 
the  rock  points,  and  the  yawning  chasms!  Smite 
with  Waka-i-lani^  thy  rod." 

Niheu  smote,  the  rocks  crumbled  to  pieces,  and  the 
canoes  were  freed.     They  pursued  their  course  again 


KAPEEPEEKAUILA  69 

until  Niheu,  being  on  the  watch,  cried  out,  "Why 
sleepest  thou,  O  Kana?  Here  we  perish,  again.  Thy 
like  for  sleeping  I  never  saw!" 

"Wherefore  perish?"  said  Kana. 

"Behold,"  replied  Niheu,  ccthe  fearful  wall  of  water. 
If  we  attempt  to  pass  it,  it  will  topple  over  and  destroy 
us  all." 

Then  said  Kana :  "  Behold,  behind  us  the  reefs  of 
Haupu.  That  is  the  destruction  passed.  As  for  the 
destruction  before  us,  smite  with  thy  rod." 

Niheu  smote,  the  wall  of  water  divided,  and  the 
canoes  passed  safely  through.  Then  they  went  on 
their  course  again,  as  before.  After  a  time,  Niheu 
again  called  out,  "Alas,  again  we  perish.  Here 
comes  a  great  monster.  If  he  falls  upon  us,  we  are 
all  dead  men." 

And  Kana  said,  "Look  sharp,  now,  and  when  the 
pointed  snout  crosses  our  bow,  smite  with  thy  rod." 

And  he  did  so,  and  behold,  this  great  thing  was  a 
monster  fish,  and  when  brought  on  board  it  became 
food  for  them  all.  So  wonderfully  great  was  this  fish 
that  its  weight  brought  the  rim  of  the  canoes  down  to 
the  water's  edge. 

They  continued  on  their  way,  and  next  saw  the  open 
mouth  of  the  sharp-toothed  shark  —  another  of  the 
outer  defences  of  Haupu — awaiting  them. 

"Smite  with  thy  rod,"  ordered  Kana. 

Niheu  smote,  and  the  shark  died. 

Next  they  came  upon  the  great  turtle,  another 
defence  of  Haupu.  Again  the  sleepy  Kana  is  aroused 
by  the  cry  of  the  watchful   Niheu,  and  the  turtle  is 


yo  HAWAIIAN    FOLK   TALES 

slain  by  the  stroke  of  the  magic  rod.  All  this  was 
during  the  night.  At  last,  just  as  the  edge  of  the 
morning  lifted  itself  from  the  deep,  their  mast  became 
entangled  in  the  branches  of  the  trees.  Niheu  flung 
upward  a  stone.  It  struck.  The  branches  came  rat- 
tling down,  and  the  mast  was  free.  On  they  went  till 
the  canoes  gently  stood  still.  On  this,  Niheu  cried 
out,  "Here  you  are,  asleep  again,  O  Kana,  and  the 
canoes  are  aground !  " 

Kana  felt  beneath;  there  was  no  ground.  He  felt 
above  ;  the  mast  was  entangled  in  weeds.  He  pulled, 
and  the  weeds  and  earth  came  down  together.  The 
smell  of  the  fresh-torn  weeds  was  wafted  up  to  Hale- 
huki,  the  house  where  Kapeepeekauila  lived.  His 
people,  on  the  top  of  Haupu,  looked  down  on  the 
canoes  floating  at  the  foot.  "Wondrous  is  the  size 
of  the  canoes!"  they  cried.  "Ah!  it  is  a  load  of  opibis 
(shell-fish)  from  Hawaii  for  Hina,"  for  that  was  a 
favorite  dish  with  her. 

Meantime,  Kana  despatched  Niheu  after  his  mother. 
"Go  in  friendly  fashion,"  said  the  former. 

Niheu  leaped  ashore,  but  slipped  and  fell  on  the 
smooth  rocks.      Back  he  went  to  the  canoes. 

"What  sort  of  a  coming  back  is  this?"  demanded 
Kana. 

"I  slipped  and  fell,  and  just  escaped  with  my  life," 
answered  Niheu. 

"Back  with  you!"  thundered  Kana. 

Again  the  luckless  Niheu  sprang  ashore,  but  the 
long-eyed  sand-crabs  {phiki-makalod)  made  the  sand  fly 
with  their  scratching  till  his  eyes  were  filled.      Back  to 


KAPEEPEEKAUILA  71 

the  canoes  again  he  went.  "Got  it  all  in  my  eyes!" 
said  he,  and  he  washed  them  out  with  sea-water. 

"You  fool!"  shouted  Kana;  "what  were  you  look- 
ing down  for?  The  sand-crabs  are  not  birds.  If  you 
had  been  looking  up,  as  you  ought,  you  would  not 
have  got   the   sand   in  your  eyes.      Go  again!" 

This  time  he  succeeded,  and  climbed  to  the  top  of 
Haupu.  Arriving  at  the  house,  Hale-huki,  where 
Hina  dwelt,  he  entered  at  once.  Being  asked  "Why 
enterest  thou  this  forbidden  door?"  he  replied: 

"Because  I  saw  thee  entering  by  this  door.  Hadst 
thou  entered  some  other  way,  I  should  not  have  come 
in  at  the  door."  And  behold,  Kapeepeekauila  and  Hina 
sat  before  him.  Then  Niheu  seized  the  hand  of  Hina 
and  said,  "  Let  us  two  go."     And  she  arose  and  went. 

When  they  had  gone  about  half-way  to  the  brink  of 
the  precipice,  Kapeepeekauila  exclaimed,  "What  is 
this?      Is  the  woman  gone?" 

Mo-i,  the  sister  of  Kana,  answered  and  said,  "If  you 
wish  the  woman,  now  is  the  time ;  you  and  I  fight." 

Great  was  the  love  of  Kapeepeekauila  for  Hina,  and 
he  said,  "No  war  dare  touch  Haupu;  behold,  it  is  a 
hill,  growing  even  to  the  heavens."  And  he  sent  the 
kolea  (plover)  squad  to  desecrate  the  sacred  locks  of 
Niheu;  for  the  locks  of  Niheu  were  kaput  and  if  they 
should  be  touched,  he  would  relinquish  Hina  for  very 
shame.  So  the  kolea  company  sailed  along  in  the  air 
till  they  brushed  against  the  sacred  locks  of  Niheu, 
and  for  very  shame  he  let  go  his  mother  and  struck  at 
the  koleas  with  his  rod  and  hit  their  tail  feathers  and 
knocked  them  all  out,  so  that  they  remain  tailless  to 


72  HAWAIIAN    FOLK   TALES 

this  day.  And  he  returned  to  the  edge  of  the  shore, 
while  the  koleas  bore  off  Hina  in  triumph. 

When  Niheu  reached  the  shore,  he  beat  his  forehead 
with  stones  till  the  blood  flowed;  a  trick  which  Kana 
perceived  from  on  board  the  canoes.  And  when  Niheu 
went  on  board  he  said,  "See !  we  fought  and  I  got  my 
head  hurt." 

But  Kana  replied,  "There  was  no  fight;  you  did  it 
yourself,  out  of  shame  at  your  defeat." 

And  Niheu  replied,  "What,  then,  shall  we  fight?" 

"Yes,"  said  Kana,  and  he  stood  up. 

Now,  one  of  his  legs  was  named  Keauea  and  the 
other  Kaipanea,  and  as  he  stood  upon  the  canoes,  he 
began  to  lengthen  himself  upward  until  the  dwellers  on 
top  of  Haupu  exclaimed  in  terror,  "We  are  all  dead 
men!     Behold,  here  is  a  great  giant  towering  above  us." 

And  Kapeepeekauila,  seeing  this,  hastened  to  prune 
the  branches  of  the  kamani  tree  {Calophyllum  inophyl- 
lum),  so  that  the  bluff  should  grow  upward.  And  the 
bluff  rose,  and  Kana  grew.  Thus  they  strove,  the 
bluff  rising  higher  and  Kana  growing  taller,  until  he 
became  as  the  stalk  of  a  banana  leaf,  and  gradually 
spun  himself  out  till  he  was  no  thicker  than  a  strand 
of  a  spider's  web,  and  at  last  he  yielded  the  victory  to 
K  apeepeekauila. 

Niheu,  seeing  the  defeat  of  Kana,  called  out,  "Lay 
yourself  along  to  Kona,  on  Hawaii,  to  your  grand- 
mother, Uli." 

And  he  laid  himself  along  with  his  body  in  Kona, 
while  his  feet  rested  on  Molokai.  His  grandmother 
in  Kona  fed  him  until  he  became  plump  and  fat  again. 


KAPEEPEEKAUILA  73 

Meanwhile,  poor  Niheu,  watching  at  his  feet  on  Mo- 
lokai,  saw  their  sides  fill  out  with  flesh  while  he  was 
almost  starved  with  hunger.  "So,  then,"  quoth  he, 
"you  are  eating  and  growing  fat  while  I  die  with 
hunger."  And  he  cut  off"  one  of  Kana's  feet  for 
revenge. 

The  sensation  crept  along  up  to  his  body,  which  lay 
in  Kona,  and  Kana  said  to  his  grandmother,  Uli,  "I 
seem  to  feel  a  numbness  creeping  over  me." 

And  she  answered,  and  said,  "Thy  younger  brother 
is  hungry  with  watching,  and  seeing  thy  feet  grow 
plump,  he  has  cut  off  one  of  them;  therefore  this 
numbness." 

Kana,  having  at  last  grown  strong  and  fat,  prepared 
to  wage  war  again  upon  Kapeepeekauila.  Food  was 
collected  in  abundance  from  Waipio,  and  when  it  was 
prepared,  they  embarked  again  in  their  canoes  and 
came  back  to  Haupu,  on  Molokai.  But  his  grand- 
mother, Uli,  had  previously  instructed  him  to  first 
destroy  all  the  branches  of  the  kamani  tree  of  Haupu. 
Then  he  showed  himself,  and  began  again  to  stretch 
upward  and  tower  above  the  bluff.  Kapeepeekauila 
hastened  again  to  trim  the  branches  of  the  kamani, 
that  the  bluff  might  grow  as  before ;  but  behold,  they 
were  all  gone!  It  was  the  end;  Kapeepeekauila  was  at 
last  vanquished.  The  victorious  Kana  recovered  his 
sister,  Mo-i,  restored  to  poor  Hakalanileo  his  wife, 
Hina,  and  then,  tearing  down  the  bluff  of  Haupu, 
kicked  off  large  portions  of  it  into  the  sea,  where  they 
stand  to  this  day,  and  are  called  "The  Rocks  of  Kana." 


IX 

KALELEALUAKA 

DR.  N.    B.  EMERSON 
PART   I 

T7"AOPELE  was  born  in  Waipio,  Hawaii.  When 
born  he  did  not  breathe,  and  his  parents  were 
greatly  troubled;  but  they  washed  his  body  clean,  and 
having  arrayed  it  in  good  clothes,  they  watched 
anxiously  over  the  body  for  several  days,  and  then, 
concluding  it  to  be  dead,  placed  it  in  a  small  cave  in 
the  face  of  the  cliff.  There  the  body  remained  from 
the  summer  month  of  Ikiki  (July  or  August)  to  the 
winter  month  of  Ikua  (December  or  January),  a  period 
of  six  months. 

At  this  time  they  were  startled  by  a  violent  storm 
of  thunder  and  lightning,  and  the  rumbling  of  an 
earthquake.  At  the  same  time  appeared  the  marvel- 
lous phenomenon  of  eight  rainbows  arching  over  the 
mouth  of  the  cave.  Above  the  din  of  the  storm 
the  parents  heard  the  voice  of  the  awakened  child 
calling  to  them : 

"  Let  your  love  rest  upon  me, 

O  my  parents,  who  have  thrust  me  forth, 

Who  have  left  me  in  the  cavernous  cliff, 

Who  have  heartlessly  placed  me  in  the 

Cliff  frequented  by  the  tropic  bird ! 

74 


KALELEALUAKA  75 

O  Waiaalaia,  my  mother! 
O  Waimanu,  my  father! 
Come  and  take  me!" 

The  yearning  love  of  the  mother  earnestly  besought 
the  father  to  go  in  quest  of  the  infant ;  but  he  pro- 
tested that  search  was  useless,  as  the  child  was  long 
since  dead.  But,  unable  longer  to  endure  a  woman's 
teasing,  which  is  the  same  in  all  ages,  he  finally  set 
forth  in  high  dudgeon,  vowing  that  in  case  of  failure 
he  would  punish  her  on  his  return. 

On  reaching  the  place  where  the  babe  had  been 
deposited,  its  body  was  not  to  be  found.  But  lifting 
up  his  eyes  and  looking  about,  he  espied  the  child 
perched  on  a  tree,  braiding  a  wreath  from  the  scarlet 
flowers  of  the  lehua  (Metrosideros  polymorpha).  "I 
have  come  to  take  you  home  with  me,"  said  the 
father.  But  the  infant  made  no  answer.  The  mother 
received  the  child  to  her  arms  with  demonstrations 
of  the  liveliest  affection.  At  her  suggestion  they 
named  the  boy  Kaopele,  from  the  name  of  their 
goddess,  Pele. 

Six  months  after  this,  on  the  first  day  (Hilo)  of  the 
new  moon,  in  the  month  of  Ikiki,  they  returned  home 
from  working  in  the  fields  and  found  the  child  lying 
without  breath,  apparently  dead.  After  venting  their 
grief  for  their  darling  in  loud  lamentations,  they 
erected  a  frame  to  receive  its  dead  body.      >, 

Time  healed  the ,  wounds  of  their  affection,  and 
after  the  lapse  of  six  moons  they  had  ceased  to 
mourn,  when  suddenly  they  were  affrighted  by  a  storm 
of  thunder  and  lightning,  with  a  quaking  of  the  earth, 


76  HAWAIIAN    FOLK    TALES 

in  the  midst  of  which  they  distinguished  the  cry  of 
their  child,  "Oh,  come;   come  and  take  me!" 

They,  overjoyed  at  this  second  restoration  of  their 
child  to  them,  and  deeming  it  to  be  a  miracle  worked  by 
their  goddess,  made  up  their  minds  that  if  it  again  fell 
into  a  trance  they  would  not  be  anxious,  since  their  god- 
dess would  awake  their  child  and  bring  it  to  life  again. 

But  afterward  the  child  informed  them  of  their 
mistake,  saying:  "This  marvel  that  you  see  in  me  is 
a  trance ;  when  I  pass  into  my  deep  sleep  my  spirit 
at  once  floats  away  in  the  upper  air  with  the  goddess, 
Poliahu.  We  are  a  numerous  band  of  spirits,  but  I 
excel  them  in  the  distance  of  my  flights.  In  one  day 
I  can  compass  this  island  of  Hawaii,  as  well  as  Maui, 
Oahu,  and  Kauai,  and  return  again.  In  my  flights 
I  have  seen  that  Kauai  is  the  richest  of  all  the  islands, 
for  it  is  well  supplied  with  food  and  fish,  and  it  is 
abundantly  watered.  I  intend  to  remain  with  you 
until  I  am  grown;  then  I  shall  journey  to  Kauai  and 
there  spend  the  rest  of  my  life."  Thus  Kaopele  lived 
with  his  parents  until  he  was  grown,  but  his  habit 
of  trance  still  clung  to  him. 

Then  one  day  he  filled  them  with  grief  by  saying: 
"I  am  going,  aloha." 

They  sealed  their  love  for  each  other  with  tears  and 
kisses,  and  he  slept  and  was  gone.  He  alighted  at 
Kula,  on  Maui.  There  he  engaged  in  cultivating 
food.  When  his  crops  were  nearly  ripe  and  ready  to 
be  eaten  he  again  fell  into  his  customary  deep  sleep, 
and  when  he  awoke  he  found  that  the  people  of  the 
land  had  eaten  up  all  his  crops. 


KALELEALUAKA  77 

Then  he  flew  away  to  a  place  called  Kapapakolea, 
in  Moanalua,  on  Oahu,  where  he  set  out  a  new  plan- 
tation. Here  the  same  fortune  befell  him,  and  his 
time  for  sleep  came  upon  him  before  his  crops  were 
fit  for  eating.  When  he  awoke,  his  plantation  had 
gone  to  waste. 

Again  he  moves  on,  and  this  time  settles  in  Lihue, 
Oahu,  where  for  the  third  time  he  sets  out  a  plan- 
tation of  food,  but  is  prevented  from  eating  it  by 
another  interval  of  sleep.  Awakening,  he  finds  his 
crops  overripe  and  wasted  by  neglect  and  decay. 

His  restless  ambition  now  carries  him  to  Lahuimalo, 
still  on  the  island  of  Oahu,  where  his  industry  plants 
another  crop  of  food.  Six  months  pass,  and  he  is 
about  to  eat  of  the  fruits  of  his  labor,  when  one  day, 
on  plunging  into  the  river  to  bathe,  he  falls  into  his 
customary  trance,  and  his  lifeless  body  is  floated 
by  the  stream  out  into  the  ocean  and  finally  cast  up 
by  the  waters  on  the  sands  of  Maeaea,  a  place  in 
Waialua,  Oahu. 

At  the  same  time  there  arrived  a  man  from  Kauai 
in  search  of  a  human  body  to  offer  as  a  sacrifice  at 
the  temple  of  Kahikihaunaka  at  Wailua,  on  Kauai, 
and  having  seen  the  corpse  of  Kaopele  on  the  beach, 
he  asks  and  obtains  permission  of  the  feudal  lord 
{Konohiki)  of  Waialua  to  take  it.  Thus  it  happens 
that  Kaopele  is  taken  by  canoe  to  the  island  of  Kauai 
and  placed,  along  with  the  corpse  of  another  man,  on 
the  altar  of  the  temple  at  Wailua. 

There  he  lay  until  the  bones  of  his  fellow  corpse 
had   begun    to    fall    apart.       When    six    moons    had 


78  HAWAIIAN    FOLK    TALES 

been  accomplished,  at  midnight  there  came  a  burst 
of  thunder  and  an  earthquake.  Kaopele  came  to  life, 
descended  from  the  altar,  and  directed  his  steps  toward 
a  light  which  he  saw  shining  through  some  chinks 
in  a  neighboring  house.  He  was  received  by  the 
occupants  of  the  house  with  that  instant  and  hearty- 
hospitality  which  marks  the  Hawaiian  race,  and  bid- 
den to  enter  ("mai,  komo  mai"^). 

Food  was  set  before  him,  with  which  he  refreshed 
himself.  The  old  man  who  seemed  to  be  the  head 
of  the  household  was  so  much  pleased  and  impressed 
with  the  bearing  and  appearance  of  our  hero  that 
he  forthwith  sought  to  secure  him  to  be  the  husband 
of  his  granddaughter,  a  beautiful  girl  named  Maka- 
lani.  Without  further  ado,  he  persuaded  him  to  be  a 
suitor  for  the  hand  of  the  girl,  and  while  it  was  yet 
night,  started  off  to  obtain  the  girl's  consent  and 
to  bring  her  back  with  him. 

The  young  woman  was  awakened  from  her  slum- 
bers in  the  night  to  hear  the  proposition  of  her 
grandfather,  who  painted  to  her  in  glowing  colors  the 
manly  attractions  of  her  suitor.  The  suit  found  favor 
in  the  eyes  of  the  girl's  parents  and  she  herself  was 
nothing  loath  ;  but  with  commendable  maidenly  pro- 
priety she  insisted  that  her  suitor  should  be  brought 
and  presented  to  her,  and  that  she  should  not  first 
seek  him. 

The  sun  had  hardly  begun  to  lift  the  dew  from  the 
grass  when  our  young  hero,  accompanied  by  the  two 
matchmakers,  was  brought  into  the  presence  of  his 
future  wife.     They    found  favor  in  each  other's  eyes, 


KALELEALUAKA  79 

and  an  ardent  attachment  sprang  up  on  the  instant. 
Matters  sped  apace.  A  separate  house  was  assigned 
as  the  residence  of  the  young  couple,  and  their  mar- 
ried life   began   felicitously. 

But  the  instincts  of  a  farmer  were  even  stronger 
in  the  breast  of  Kaopele  than  the  bonds  of  matri- 
mony. In  the  middle  of  the  night  he  arose,  and, 
leaving  the  sleeping  form  of  his  bride,  passed  out  into 
the  darkness.  He  went  mauka  until  he  came  upon 
an  extensive  upland  plain,  where  he  set  to  work  clear- 
ing and  making  ready  for  planting.  This  done, 
he  collected  from  various  quarters  shoots  and  roots 
of  potato,  kaloy  banana,  waoke,  awa>  and  other 
plants,  and  before  day  the  whole  plain  was  a  planta- 
tion. After  his  departure  his  wife  awoke  with  a  start 
and  found  her  husband  was  gone.  She  went  into  the 
next  house,  where  her  parents  were  sleeping,  and, 
waking  them,  made  known  her  loss ;  but  they  knew 
nothing  of  his  whereabouts.  Much  perplexed,  they 
were  still  debating  the  cause  of  his  departure,  when 
he  suddenly  returned,  and  to  his  wife's  questioning, 
answered  that  he  had  been  at  work. 

She  gently  reproved  him  for  interrupting  their  bridal 
night  with  agriculture,  and  told  him  there  would  be 
time  enough  for  that  when  they  had  lived  together  a 
while  and  had  completed  their  honeymoon.  "And 
besides,"  said  she,  "if  you  wish  to  turn  your  hand  to 
agriculture,  here  is  the  plat  of  ground  at  hand  in  which 
my  father  works,  and  you  need  not  go  up  to  that  plain 
where  only  wild  hogs  roam." 

To  this  he  replied:    "My  hand  constrains  me   to 


80  HAWAIIAN    FOLK    TALES 

plant ;  I  crave  work  ;  does  idleness  bring  in  anything? 
There  is  profit  only  when  a  man  turns  the  palm  of  his 
hand  to  the  soil :  that  brings  in  food  for  family  and 
friends.  If  one  were  indeed  the  son  of  a  king  he  could 
sleep  until  the  sun  was  high  in  the  heavens,  and  then 
rise  and  find  the  bundles  of  cooked  food  ready  for  him. 
But  for  a  plain  man,  the  only  thing  to  do  is  to  cultivate 
the  soil  and  plant,  and  when  he  returns  from  his  work 
let  him  light  his  oven,  and  when  the  food  is  cooked 
let  the  husband  and  the  wife  crouch  about  the  hearth 
and  eat  together." 

Again,  very  early  on  the  following  morning,  while 
his  wife  slept,  Kaopele  rose,  and  going  to  the  house  of 
a  neighbor,  borrowed  a  fishhook  with  its  tackle.  Then, 
supplying  himself  with  bait,  he  went  a-fishing  in  the 
ocean  and  took  an  enormous  quantity  offish.  On  his 
way  home  he  stopped  at  the  house  where  he  had  bor- 
rowed the  tackle  and  returned  it,  giving  the  man  also 
half  of  the  fish.  Arrived  at  home,  he  threw  the  load  of 
fish  onto  the  ground  with  a  thud  which  waked  his  wife 
and  parents. 

"  So  you  have  been  a-fishing,"  said  his  wife.  "Think- 
ing you  had  again  gone  to  work  in  the  field,  I  went  up 
there,  but  you  were  not  there.  But  what  an  immense 
plantation  you  have  set  out!  Why,  the  whole  plain 
is  covered." 

His  father-in-law  said,  "A  fine  lot  of  fish,  my 
boy." 

Thus  went  life  with  them  until  the  crops  were  ripe, 
when  one  day  Kaopele  said  to  his  wife,  who  was  now 
evidently  with  child,  "If  the  child  to  be  born  is  a  boy, 


KALELEALUAKA  81 

name  it  Kalelealuaka ;  but  if  it  be  a  girl,  name  it  as 
you  will,  from  your  side  of  the  family." 

From  his  manner  she  felt  uneasy  and  suspicious  of 
him,  and  said,  "Alas!  do  you  intend  to  desert  me?" 

Then  Kaopele  explained  to  his  wife  that  he  was  not 
really  going  to  leave  her,  as  men  are  wont  to  forsake 
their  wives,  but  he  foresaw  that  that  was  soon  to  hap- 
pen which  was  habitual  to  him,  and  he  felt  that  on  the 
night  of  the  morrow  a  deep  sleep  would  fall  upon  him 
(puni  ka  hiamoe),  which  would  last  for  six  months. 
Therefore,  she  was  not  to  fear. 

"Do  not  cast  me  out  nor  bury  me  in  the  ground," 
said  he.  Then  he  explained  to  her  how  he  happened 
to  be  taken  from  Oahu  to  Kauai  and  how  he  came  to 
be  her  husband,  and  he  commanded  her  to  listen 
attentively  to  him  and  to  obey  him  implicitly.  Then 
they  pledged  their  love  to  each  other,  talking  and  not 
sleeping  all  that  night. 

On  the  following  day  all  the  friends  and  neighbors 
assembled,  and  as  they  sat  about,  remarks  were  made 
among  them  in  an  undertone,  like  this,  "  So  this  is  the 
man  who  was  placed  on  the  altar  of  the  heiau  at 
Wailua."  And  as  evening  fell  he  bade  them  all  aloha, 
and  said  that  he  should  be  separated  from  them  for 
six  months,  but  that  his  body  would  remain  with  them 
if  they  obeyed  his  commands.  And,  having  kissed  his 
wife,  he  fell  into  the  dreamful,  sacred  sleep  of  Niolo- 
kapu. 

On  the  sixth  day  the  father-in-law  said:  "Let  us 
bury  your  husband,  lest  he  stink.  I  thought  it  was  to 
be  only   a   natural    sleep,    but    it   is    ordinary    death. 


82  HAWAIIAN    FOLK   TALES 

Look,  his  body  is  rigid,  his  flesh  is  cold,  and  he  does 
not  breathe;  these  are  the  signs  of  death." 

But  Makalani  protested,  "I  will  not  let  him  be 
buried ;  let  him  lie  here,  and  I  will  watch  over  him  as 
he  commanded ;  you  also  heard  his  words."  But  in 
spite  of  the  wife's  earnest  protests,  the  hard-hearted 
father-in-law  gathered  strong  vines  of  the  koali  (  con- 
volvulus), tied  them  about  Kaopele's  feet,  and  attaching 
to  them  heavy  stones,  caused  his  body  to  be  conveyed 
in  a  canoe  and  sunk  in  the  dark  waters  of  the  ocean 
midway  between  Kauai  and  Oahu. 

Makalani  lived  in  sorrow  for  her  husband  until  the 
birth  of  her  child,  and  as  it  was  a  boy,  she  called  his 
name  Kalelealuaka. 

PART  II 

When  the  child  was  about  two  months  old  the  sky 
became  overcast  and  there  came  up  a  mighty  storm, 
with  lightning  and  an  earthquake.  Kaopele  awoke 
in  his  dark,  watery  couch,  unbound  the  cords  that 
held  his  feet,  and  by  three  powerful  strokes  raised 
himself  to  the  surface  of  the  water.  He  looked  toward 
Kauai  and  Oahu,  but  love  for  his  wife  and  child  pre- 
vailed and  drew  him  to  Kauai. 

In  the  darkness  of  night  he  stood  by  his  wife's  bed 
and,  feeling  for  her,  touched  her  forehead  with  his 
clammy  hand.  She  awoke  with  a  start,  and  on  his 
making  himself  known  she  screamed  with  fright, 
"Ghost  of  Kaopele!"  and  ran  to  her  parents.  Not 
until  a  candle  was  lighted  would  she  believe  it  to  be 
her  husband.     The  step-parents,  in  fear  and  shame  at 


KALELEALUAKA  83 

their  heartless  conduct,  fled  away,  and  never  returned. 
From  this  time  forth  Kaopele  was  never  again  visited 
by  a  trance ;  his  virtue  had  gone  out  from  him  to  the 
boy  Kalelealuaka. 

When  Kalelealuaka  was  ten  years  old  Kaopele  began 
to  train  the  lad  in  athletic  sports  and  to  teach  him  all 
the  arts  of  war  and  combat  practised  throughout  the 
islands,  until  he  had  attained  great  proficiency  in  them. 
He  also  taught  him  the  arts  of  running  and  jumping, 
so  that  he  could  jump  either  up  or  down  a  high  paliy 
or  run,  like  a  waterfowl  on  the  surface  of  the  water. 
After  this,  one  day  Kalelealuaka  went  over  to  Wailua, 
where  he  witnessed  the  games  of  the  chiefs.  The 
youth  spoke  contemptuously  of  their  performances  as 
mere  child's  play  ;  and  when  his  remark  was  reported 
to  the  King  he  challenged  the  young  man  to  meet  him 
in  a  boxing  encounter.  When  Kalelealuaka  came  into 
the  presence  of  the  King  his  royal  adversary  asked 
him  what  wager  he  brought.  As  the  youth  had  noth- 
ing with  him,  he  seriously  proposed  that  each  one 
should  wager  his  own  body  against  that  of  the  other 
one.  The  proposal  was  readily  accepted.  The  herald 
sounded  the  signal  of  attack,  and  both  contestants 
rushed  at  each  other.  Kalelealuaka  warily  avoided  the 
attack  by  the  King,  and  hastened  to  deliver  a  blow 
which  left  his  opponent  at  his  mercy ;  and  thereupon, 
using  his  privilege,  he  robbed  the  King  of  his  life,  and 
to  the  astonishment  of  all,  carried  away  the  body  to  lay 
as  a  sacrifice  on  the  altar  of  the  temple,  hitherto  uncon- 
secrated  by  human  sacrifice,  which  he  and  his  father 
Kaopele  had  recently  built  in  honor  of  their  deity. 


84  HAWAIIAN    FOLK   TALES 

After  a  time  there  reached  the  ear  of  Kalelealuaka 
a  report  of  the  great  strength  of  a  certain  chief  who 
lived  in  Hanalei.  Accordingly,  without  saying  any- 
thing about  his  intention,  he  went  over  to  the  valley 
of  Hanalei.  He  found  the  men  engaged  in  the  game 
of  throwing  heavy  spears  at  the  trunk  of  a  cocoanut- 
tree.  As  on  the  previous  occasion,  he  invited  a  chal- 
lenge by  belittling  their  exploits,  and  when  challenged 
by  the  chief,  fearlessly  proposed,  as  a  wager,  the  life 
of  one  against  the  other.  This  was  accepted,  and  the 
chief  had  the  first  trial.  His  spear  hit  the  stem  of 
the  huge  tree  and  made  its  lofty  crest  nod  in  response 
to  the  blow.  It  was  now  the  turn  of  Kalelealuaka  to 
hurl  the  spear.  In  anticipation  of  the  failure  of  the 
youth  and  his  own  success,  the  chief  took  the  precau- 
tion to  station  his  guards  about  Kalelealuaka,  to  be 
ready  to  seize  him  on  the  instant.  In  a  tone  of  com- 
mand our  hero  bade  the  guards  fall  back,  and  brand- 
ishing his  spear,  stroked  and  polished  it  with  his  hands 
from  end  to  end;  then  he  poised  and  hurled  it,  and  to 
the  astonishment  of  all,  lo!  the  tree  was  shivered  to 
pieces.  On  this  the  people  raised  a  shout  of  admira- 
tion at  the  prowess  of  the  youth,  and  declared  he  must 
be  the  same  hero  who  had  slain  the  chief  at  Wailua. 
In  this  way  Kalelealuaka  obtained  a  second  royal 
sacrifice  with  which  to  grace  the  altar  of  his  temple. 

One  clear,  calm  evening,  as  Kalelealuaka  looked 
out  to  sea,  he  descried  the  island  of  Oahu,  which  is 
often  clearly  visible  from  Kauai,  and  asked  his  father 
what  land  that  was  that  stood  out  against  them. 
Kaopele  told  the  youth  it  was  Oahu;  that  the  cape 


KALELEALUAKA  85 

that  swam  out  into  the  ocean  like  a  waterfowl  was 
Kaena;  that  the  retreating  contour  of  the  coast  beyond 
was  Waianae.  Thus  he  described  the  land  to  his  son. 
The  result  was  that  the  adventurous  spirit  of  Kalelea- 
luaka  was  fired  to  explore  this  new  island  for  himself, 
and  he  expressed  this  wish  to  his  father.  Everything 
that  Kalelealuaka  said  or  did  was  good  in  the  eye  of 
his  father,  Kaopele.  Accordingly,  he  immediately  set 
to  work  and  soon  had  a  canoe  completely  fitted  out, 
in  which  Kalelealuaka  might  start  on  his  travels. 
Kalelealuaka  took  with  him,  as  travelling  companion, 
a  mere  lad  named  Kaluhe,  and  embarked  in  his  canoe. 
With  two  strokes  of  the  paddle  his  prow  grated  on  the 
sands  of  Waianae. 

Before  leaving  Kauai  his  father  had  imparted  to 
Kalelealuaka  something  of  the  topography  of  Oahu, 
and  had  described  to  him  the  site  of  his  former  plan- 
tation at  Keahumoe.  At  Waianae  the  two  travellers 
were  treated  affably  by  the  people  of  the  district.  In 
reply  to  the  questions  put  them,  they  said  they  were 
going  sight-seeing.  As  they  went  along  they  met  a 
party  of  boys  amusing  themselves  with  darting  arrows; 
one  of  them  asked  permission  to  join  their  party. 
This  was  given,  and  the  three  turned  inland  and  jour- 
neyed till  they  reached  a  plain  of  soft,  whitish  rock, 
where  they  all  refreshed  themselves  with  food.  Then 
they  kept  on  ascending,  until  Keahumoe  lay  before 
them,  dripping  with  hoary  moisture  from  the  mist  of 
the  mountain,  yet  as  if  smiling  through  its  tears. 
Here  were  standing  bananas  with  ripened,  yellow  fruit, 
upland  kalo,  and  sugar  cane,  rusty  and  crooked  with 


86  HAWAIIAN    FOLK   TALES 

age,  while  the  sweet  potatoes  had  crawled  out  of  the 
earth  and  were  cracked  and  dry.  It  was  the  very- 
place  where  Kaopele,  the  father  of  Kalelealuaka,  had 
years  before  set  out  the  plants  from  which  these  were 
descended. 

"This  is  our  food,  and  a  good  place,  perhaps,  for 
us  to  settle  down,"  said  Kalelealuaka;  "but  before  we 
make  up  our  minds  to  stay  here  let  me  dart  an  arrow; 
and  if  it  drops  soon  we  shall  stay,  but  if  it  flies  afar 
we  shall  not  tarry  here."  Kalelealuaka  darted  his 
arrow,  while  his  companions  looked  on  intently.  The 
arrow  flew  along,  passing  over  many  a  hill  and  valley, 
and  finally  rested  beyond  Kekuapoi,  while  they  fol- 
lowed the  direction  of  its  wonderful  flight.  Kalelea- 
luaka sent  his  companions  on  to  find  the  arrow,  telling 
them  at  the  same  time  to  go  to  the  villages  and  get 
some  awa  roots  for  drink,  while  he  would  remain  there 
and  put  up  a  shelter  for  them. 

On  their  way  the  two  companions  of  Kalelealuaka 
encountered  a  number  of  women  washing  kalo  in  a 
stream,  and  on  asking  them  if  they  had  seen  their 
arrow  flying  that  way  they  received  an  impertinent 
answer;  whereupon  they  called  out  the  name  of  the 
arrow,  "Pua-ne,  Pua-ne,"  and  it  came  to  their  hands 
at  once.  At  this  the  women  ran  away,  frightened  at 
the  marvel. 

The  two  boys  then  set  to  gathering  awa  roots,  as 
they  had  been  bidden.  Seeing  them  picking  up 
worthless  fragments,  a  kind-hearted  old  man,  who 
turned  out  to  be  the  konohiki  of  the  land,  sent  by  his 
servants  an  abundance  of  good  food  to  Kalelealuaka. 


n 

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KALELEALUAKA  87 

On  their  return  the  boys  found,  to  their  astonishment, 
that  during  their  absence  Kalelealuaka  had  put  up  a 
fine,  large  house,  which  was  all  complete  but  the  mats 
to  cover  the  floors.  The  kind-hearted  konohiki 
remarked  this,  and  immediately  sent  his  servants  to 
fetch  mats  for  the  floors  and  sets  of  kapa  for  bedding, 
adding  the  command,  "And  with  them  bring  along 
some  malos"  (girdles  used  by  the  males).  Soon  all 
their  wants  were  supplied,  and  the  three  youths  were 
set  up  in  housekeeping.  To  these  services  the  kono- 
hiki, through  his  attendants,  added  still  others;  some 
chewed  and  strained  the  awa,  while  others  cooked  and 
spread  for  them  a  bountiful  repast.  The  three  youths 
ate  and  drank,  and  under  the  drowsy  influence  of  the 
awa  they  slept  until  the  little  birds  that  peopled  the 
wilderness  about  them  waked  them  with  their  morning 
songs;  then  they  roused  and  found  the  sun  already 
climbing  the  heavens. 

Now,  Kalelealuaka  called  to  his  comrades,  and  said, 
"Rouse  up  and  let  us  go  to  cultivating."  To  this  they 
agreed,  and  each  one  set  to  work  in  his  own  way,  work- 
ing his  own  piece  of  ground.  The  ground  prepared  by 
Kalelealuaka  was  a  strip  of  great  length,  reaching  from 
the  mountain  down  toward  the  ocean.  This  he  cleared 
and  planted  the  same  day.  His  two  companions,  how- 
ever, spent  several  days  in  clearing  their  ground,  and 
then  several  days  more  in  planting  it.  While  these 
youths  occupied  their  mountain  home,  the  people  of 
that  region  were  well  supplied  with  food.  The  only 
lack  of  Kalelealuaka  and  his  comrades  was  animal  food 
(literally,  fish),  but  they  supplied  its  place  as  well  as 


88  HAWAIIAN    FOLK    TALES 

they  could  with  such  herbs  as  the  tender  leaves  of  the 
popolo,  which  they  cooked  like  spinach,  and  with 
inamona  made  from  the  roasted  nuts  of  the  kukui  tree 
(Aleurites  molluccand). 

One  day,  as  they  were  eking  out  their  frugal  meal 
with  a  mess  of  popolo  cooked  by  the  lad  from  Wai- 
anae,  Kalelealuaka  was  greatly  disgusted  at  seeing  a 
worm  in  that  portion  that  the  youth  was  eating,  and 
thereupon  nicknamed  him  Keinohoomanawanui  (sloven, 
or  more  literally,  the  persistently  unclean).  The  name 
ever  after  stuck  to  him.  This  same  fellow  had  the 
misfortune,  one  evening,  to  injure  one  of  his  eyes  by 
the  explosion  of  a  kukui  nut  which  he  was  roasting  on 
the  fire.  As  a  result,  that  member  was  afflicted  with 
soreness,  and  finally  became  blinded.  But  their  life 
agreed  with  them,  and  the  youths  throve  and  increased 
in  stature,  and  grew  to  be  stout  and  lusty  young  men. 

Now,  it  happened  that  ever  since  their  stay  at  their 
mountain  house,  Lelefua  (arrow  flight),  they  had  kept 
a  torch  burning  all  night,  which  was  seen  by  Kaku- 
hihewa,  the  King  of  Oahu,  and  had  caused  him 
uneasiness. 

One  fine  evening,  when  they  had  eaten  their  fill 
and  had  gone  to  bed,  Kalelealuaka  called  to  Keinohoo- 
manawanui and  said,  "Halloo  there!  are  you  asleep?" 

And  he  replied,  "No;  have  I  drunk  awa?  I  am 
restless.      My  eyes  will  not  close." 

"Well,"  said  Kalelealuaka,  "when  you  are  restless  at 
night,  what  does  your  mind  find  to  do?" 

"Nothing,"  said  the  Sloven. 

"I  find  something  to  think  about," said  Kalelealuaka. 


KALELEALUAKA  89 

"What  is  that?"  said  the  Sloven. 

"Let  us  wish"  (kuko>  literally,  to  lust),  said  Kalelea- 
luaka. 

"What  shall  we  wish?"  said  the  Sloven. 

"Whatever  our  hearts  most  earnestly  desire,"  said 
Kalelealuaka.  Thereupon  they  both  wished.  The 
Sloven,  in  accordance  with  his  nature,  wished  for 
things  to  eat, — the  eels,  from  the  fish-pond  of  Hana- 
loa  (in  the  district  of  Ewa),  to  be  cooked  in  an  oven 
together  with  sweet  potatoes,  and  a  bowl  of  awa. 

"Pshaw,  what  a  beggarly  wish!"  said  Kalelealuaka. 
"I  thought  you  had  a  real  wish.  I  have  a  genuine 
wish.  Listen:  The  beautiful  daughters  of  Kakuhi- 
hewa  to  be  my  wives;  his  fatted  pigs  and  dogs  to  be 
baked  for  us;  his  choice  kalo,  sugar  cane,  and  bananas 
to  be  served  up  for  us;  that  Kakuhihewa  himself  send 
and  get  timber  and  build  a  house  for  us;  that  he  pull 
the  famous  awa  of  Kahauone;  that  the  King  send  and 
fetch  us  to  him;  that  he  chew  the  awa  for  us  in  his 
own  mouth,  strain  and  pour  it  for  us,  and  give  us  to 
drink  until  we  are  happy,  and  then  take  us  to  our 
house." 

Trembling  with  fear  at  the  audacious  ambition  of 
his  concupiscent  companion,  the  Sloven  replied,  "If 
your  wish  should  come  to  the  ears  of  the  King,  we 
shall  die;  indeed,  we  should  die." 

In  truth,  as  they  were  talking  together  and  uttering 
their  wishes,  Kakuhihewa  had  arrived,  and  was  all  the 
time  listening  to  their  conversation  from  the  outside 
of  their  house.  When  the  King  had  heard  their  con- 
versation he  thrust  his  spear  into  the  ground  outside 


9o  HAWAIIAN    FOLK   TALES 

the  inclosure  about  Kalelealuaka's  house,  and  by  the 
spear  placed  his  stone  weapon  (paboa),  and  immedi- 
ately returned  to  his  residence  at  Puuloa.  Upon  his 
arrival  at  home  that  night  King  Kakuhihewa  com- 
manded his  stewards  to  prepare  a  feast,  and  then  sum- 
moned his  chiefs  and  table  companions  and  said,  "Let 
us  sup."  When  all  was  ready  and  they  had  seated  them- 
selves, the  King  said,  "  Shall  we  eat,  or  shall  we  talk? " 

One  of  them  replied :  "  If  it  please  the  King,  perhaps 
it  were  better  for  him  to  speak  first ;  it  may  be  what 
he  has  to  say  touches  a  matter  of  life  and  death  ;  there- 
fore, let  him  speak  and  we  will  listen." 

Then  Kakuhihewa  told  them  the  whole  story  of  the 
light  seen  in  the  mountains,  and  of  the  wishes  of  Kale- 
lealuaka  and  the  Sloven. 

Then  up  spoke  the  soldiers,  and  said:  "Death! 
This  man  is  worthy  to  be  put  to  death ;  but  as  for  the 
other  one,  let  him  live." 

"Hold,"  said  the  King,  "not  so  fast!  Before  con- 
demning him  to  death,  I  will  call  together  the  wise 
men,  priests,  wizards,  and  soothsayers  ;  perchance  they 
will  find  that  this  is  the  man  to  overcome  Kualii  in 
battle."  Thereupon  all  the  wise  men,  priests,  wizards, 
and  soothsayers  were  immediately  summoned,  and  after 
the  King  had  explained  the  whole  story  to  them  they 
agreed  with  the  opinion  of  the  soldiers.  Again  the 
King  interposed  delay,  and  said,  "Wait  until  my  wise 
kahuna  Napuaikamao  comes ;  if  his  opinion  agrees 
with  yours,  then,  indeed,  let  the  man  be  put  to  death ; 
but  if  he  is  wiser  than  you,  the  man  shall  live.  But 
you  will  have  eaten  this  food  in  vain." 


KALELEALUAKA  91 

So  the  King  sent  one  of  his  fleetest  runners  to  go 
and  fetch  Napuaikamao.  To  him  the  King  said,  "I 
have  sent  for  you  to  decide  what  is  just  and  right  in 
the  case  of  these  two  men  who  lived  up  in  the  region 
of  Waipio."  Then  he  went  on  to  state  the  whole  case 
to  this  wise  man. 

"In  regard  to  Keinohoomanawanui's  wish,"  said  the 
wise  man,  "that  is  an  innocent  wish,  but  it  is  profitless 
and  will  bring  no  blessing."  At  the  narration  of  Kale- 
lealuaka's  wish  he  inclined  his  head,  as  if  in  thought; 
then  lifting  his  head,  he  looked  at  the  King  and  said: 
"O  King,  as  for  this  man's  wish,  it  is  an  ambition  which 
will  bring  victory  to  the  government.  Now,  then,  send 
all  your  people  and  fetch  house-timber  and  awa." 

As  soon  as  the  wise  man  had  given  this  opinion,  the 
King  commanded  his  chief  marshal,  Maliuhaaino,  to 
set  every  one  to  work  to  carry  out  the  directions  of 
this  counsellor.  This  was  done,  and  before  break 
of  day  every  man,  woman,  and  child  in  the  district 
of  Ewa,  a  great  multitude,  was  on  the  move. 

Now,  when  the  Sloven  awoke  in  the  morning  and 
went  out  of  doors,  he  found  the  stone  weapon  (pahod) 
of  the  King,  with  his  spear,  standing  outside  of  the 
house.  On  seeing  this'  he  rushed  back  into  the  house 
and  exclaimed  to  his  comrades,  "Alas!  our  wishes  have 
been  overheard  by  the  King ;  here  are  his  hatchet 
and  his  spear.  I  said  that  if  the  King  heard  us  we 
should  die,  and  he  has  indeed  heard  us.  But  yours 
was  the  fatal  ambition ;  mine  was  only  an  innocent 
wish." 

Even  while  they  were  talking,  the  babble   of  the 


92  HAWAIIAN    FOLK   TALES 

multitude  drew  near,  and  the  Sloven  exclaimed,  "Our 
death  approaches!" 

Kalelealuaka  replied,  "That  is  not  for  our  death;  it 
is  the  people  coming  to  get  timber  for  our  houses." 
But  the  fear  of  the  Sloven  would  not  be  quieted. 

The  multitude  pressed  on,  and  by  the  time  the  last 
of  them  had  reached  the  mountain  the  foremost  had 
returned  to  the  sea-coast  and  had  begun  to  prepare  the 
foundations  for  the  houses,  to  dig  the  holes  for  the 
posts,  to  bind  on  the  rafters  and  the  small  poles  on 
which  they  tied  the  thatch,  until  the  houses  were  done. 

Meantime,  some  were  busy  baking  the  pigs  and  the 
poi-fed  dogs  in  ovens;  some  in  bringing  the  eels  of 
Kanaloa  and  cooking  them  with  potatoes  in  an  oven 
by  themselves. 

The  houses  are  completed,  everything  is  ready,  the 
grand  marshal,  Maliuhaaino,  has  just  arrived  in  front 
of  the  house  of  the  ambitious  youth  Kalelealuaka,  and 
calls  out  "  Keinohoomanawanui,  come  out!"  and  he 
comes  out,  trembling.  "Kalelealuaka,  come  out!"  and 
he  first  sends  out  the  boy  Kaluhe  and  then  comes  forth 
himself  and  stands  outside,  a  splendid  youth.  The 
marshal  stands  gazing  at  him  in  bewilderment  and 
admiration.  When  he  has  regained  his  equanimity 
he  says  to  him,  "Mount  on  my  back  and  let  us  go 
down." 

"No,"  said  Kalelealuaka,  "I  will  go  by  myself,  and 
do  you  walk  ahead.  I  will  follow  after;  but  do  not 
look  behind  you,  lest  you  die." 

As  soon  as  they  had  started  down,  Kalelealuaka  was 
transported    to    Kuaikua,  in    Helemano.      There    he 


KALELEALUAKA  93 

plunged  into  the  water  and  bathed  all  over ;  this  done, 
he  called  on  his  ancestral  shades  {Aumakua),  who 
came  and  performed  on  him  the  rite  of  circumcision 
while  lightning  flashed,  thunder  sounded,  and  the 
earth  quaked. 

Kaopele,  on  Kauai,  heard  the  commotion  and 
exclaimed,  "Ah!  my  son  has  received  the  purifying 
rite — the  offspring  of  the  gods  goes  to  meet  the  sov- 
ereign of  the  land"  {Alii  aimoku). 

Meanwhile,  the  party  led  by  Maliuhaaino  was  mov- 
ing slowly  down  toward  the  coast,  because  the  marshal 
himself  was  lame.  Returning  from  his  purification, 
Kalelealuaka  alighted  just  to  the  rear  of  the  party,  who 
had  not  noticed  his  absence,  and  becoming  impatient 
at  the  tedious  slowness  of  the  journey, —  for  the  day 
was  waning,  and  the  declining  sun  was  already  stand- 
ing over  a  peak  of  the  Waianae  Mountains  called 
Puukuua, —  this  marvellous  fellow  caught  up  the  lame 
marshal  in  one  hand  and  his  two  comrades  in  the  other, 
and,  flying  with  them,  set  them  down  at  Puuloa.  But 
the  great  marvel  was,  that  they  knew  nothing  about 
being  transported,  yet  they  had  been  carried  and  set 
down  as  from  a  sheet. 

On  their  arrival  at  the  coast  all  was  ready,  and  the 
people  were  waiting  for  them.  A  voice  called  out, 
"Here  is  you  house,  Keinohoomanawanui!"  and  the 
Sloven  entered  with  alacrity  and  found  bundles  of  his 
wished-for  eels  and  potatoes  already  cooked  and  await- 
ing his  disposal. 

But  Kalelealuaka  proudly  declined  to  enter  the 
house  prepared   for  himself  when  the  invitation  came 


94  HAWAIIAN    FOLK    TALES 

to  him,  "Come  in!  this  is  your  house,"  all  because  his 
little  friend  Kaluhe,  whose  eyes  had  often  been  filled 
with  smoke  while  cooking  luau  and  roasting  kukui 
nuts  for  him,  had  not  been  included  in  the  invitation, 
and  he  saw  that  no  provision  had  been  made  for  him. 
When  this  was  satisfactorily  arranged  Kalelealuaka 
and  his  little  friend  entered  and  sat  down  to  eat.  The 
King,  with  his  own  hand,  poured  out  awa  for  Kalelea- 
luaka, brought  him  a  gourd  of  water  to  rinse  his 
mouth,  offered  him  food,  and  waited  upon  him  till  he 
had  supplied  all  his  wants. 

Now,  when  Kalelealuaka  had  well  drunken,  and  was 
beginning  to  feel  drowsy  from  the  awa,  the  lame 
marshal  came  in  and  led  him  to  the  two  daughters  of 
Kakuhihewa,  and  from  that  time  these  two  lovely  girls 
were  his  wives. 

PART   III 

Thus  they  lived  for  perhaps  thirty  days  (he  mau 
anahulu\  when  a  messenger  arrived,  announcing  that 
Kualii  was  making  war  at  Moanalua.  The  soldiers 
of  Kakuhihewa  quickly  made  themselves  ready,  and 
among  them  Keinohoomanawanui  went  out  to  battle. 
The  lame  marshal  had  started  for  the  scene  the  night 
before. 

On  the  morning  of  the  day  of  battle,  Kalelealuaka 
said  to  his  wives  that  he  had  a  great  hankering  for 
some  shrimps  and  moss,  which  must  be  gathered  in  a 
particular  way,  and  that  nothing  else  would  please  his 
appetite.  Thereupon,  they  dutifully  set  out  to  obtain 
these  things  for  him.     As  soon  as  they  had  gone  from 


KALELEALUAKA  95 

the  house  Kalelealuaka  flew  to  Waianae  and  arrayed 
himself  with  wreaths  of  the  fine-leaved  maile  {Maile 
laulii),  which  is  peculiar  to  that  region.  Thence  he 
flew  to  Napeha,  where  the  lame  marshal,  Maliuhaaino, 
was  painfully  climbing  the  hill  on  his  way  to  battle. 
Kalelealuaka  cheerily  greeted  him,  and  the  following 
dialogue  occurred: 

K.       "Whither  are  you  trudging,  Maliuhaaino?" 

M.     "What!  don't  you  know  about  the  war?" 

K.      "Let  me  carry  you." 

M.     "How  fast  you  travel !    Where  are  you  from?" 

K.      "From  Waianae." 

M„  "So  I  see  from  your  wreaths.  Yes,  carry  me, 
and  Waianae  shall  be  yours." 

At  the  word  Kalelealuaka  picked  up  the  cripple  and 
set  him  down  on  an  eminence  mauka  of  the  battle- 
field, saying,  "Remain  you  here  and  watch  me.  If  I 
am  killed  in  the  fight,  you  return  by  the  same  way  we 
came  and  report  to  the  King." 

Kalelealuaka  then  addressed  himself  to  the  battle, 
but  before  attacking  the  enemy  he  revenged  himself  on 
those  who  had  mocked  and  jeered  at  him  for  not  join- 
ing the  forces  of  Kakuhihewa.  This  done,  he  turned 
his  hand  against  the  enemy,  who  at  the  time  were 
advancing  and  inflicting  severe  loss  in  the  King's 
army. 

To  what  shall  we  compare  the  prowess  of  our  hero? 
A  man  was  plucked  and  torn  in  his  hand  as  if  he  were 
but  a  leaf.  The  commotion  in  the  ranks  of  the 
enemy  was  as  when  a  powerful  waterfowl  lashes  the 
water  with  his  wings  (O  haehae  ka  manu,  Ke  ale  nei  ka 


96  HAWAIIAN    FOLK   TALES 

wai).  Kalelealuaka  moved  forward  in  his  work  of 
destruction  until  he  had  slain  the  captain  who  stood 
beside  the  rebel  chief,  Kualii.  From  the  fallen  cap- 
tain he  took  his  feather  cloak  and  helmet  and  cut 
off  his  right  ear  and  the  little  finger  of  his  right  hand. 
Thus  ended  the  slaughter  that  day. 

The  enthusiasm  of  the  cripple  was  roused  to  the 
highest  pitch  on  witnessing  the  achievements  of  Kale- 
lealuaka, and  he  determined  to  return  and  report  that 
he  had  never  seen  his  equal  on  the  battlefield. 

Kalelealuaka  returned  to  Puuloa  and  hid  the  feather 
cloak  and  helmet  under  the  mats  of  his  bed,  and  hav- 
ing fastened  the  dead  captain's  ear  and  little  finger  to 
the  side  of  the  house,  lay  down  and  slept. 

After  a  while,  when  the  two  women,  his  wives, 
returned  with  the  moss  and  shrimps,  he  complained 
that  the  moss  was  not  gathered  as  he  had  directed, 
and  that  they  had  been  gone  such  a  long  time  that  his 
appetite  had  entirely  left  him,  and  he  would  not  eat 
of  what  they  had  brought.  At  this  the  elder  sister 
said  nothing,  but  the  younger  one  muttered  a  few 
words  to  herself;  and  as  they  were  all  very  tired  they 
soon  went  to  sleep. 

They  had  slept  a  long  while  when  the  tramp  of  the 
soldiers  of  Kakuhihewa  was  heard,  returning  from  the 
battle.  The  King  immediately  asked  how  the  battle 
had  gone.  The  soldiers  answered  that  the  battle  had 
gone  well,  but  that  Keinohoomanawanui  alone  had 
greatly  distinguished  himself.  To  this  the  King  replied 
he  did  not  believe  that  the  Sloven  was  a  great  warrior, 
but  when  the  cripple  returned  he  would  learn  the  truth. 


KALELEALUAKA  97 

About  midnight  the  footsteps  of  the  lame  marshal 
were  heard  outside  of  the  King's  house.  Kakuhihewa 
called  to  him,  "Come,  how  went  the  battle?" 

"Can't  you  have  patience  and  let  me  take  breath?" 
said  the  marshal.  Then  when  he  had  rested  himself 
he  answered,  "They  fought,  but  there  was  one  man 
who  excelled  all  the  warriors  in  the  land.  He  was 
from  Waianae.  I  gave  Waianae  to  him  as  a  reward 
for  carrying  me." 

"It  shall  be  his,"  said  the  King. 

"He  tore  a  man  to  pieces,"  said  the  cripple,  "as  he 
would  tear  a  banana-leaf.  The  champion  of  Kualii's 
army  he  killed,  and  plundered  him  of  his  feather  cloak 
and  helmet." 

"The  soldiers  say  that  Keinohoomanawanui  was  the 
hero  of  the  day,"  said  the  King. 

"What!"  said  the  cripple.  "He  did  nothing.  He 
merely  strutted  about.  But  this  man  —  I  never  saw 
his  equal;  he  had  no  spear,  his  only  weapons  were  his 
hands;  if  a  spear  was  hurled  at  him,  he  warded  it  off 
with  his  hair.  His  hair  and  features,  by  the  way, 
greatly  resemble  those  of  your  son-in-law." 

Thus  they  conversed  till  daybreak. 

After  a  few  days,  again  came  a  messenger  announc- 
ing that  the  rebel  Kualii  was  making  war  on  the  plains 
of  Kulaokahua.  On  hearing  this  Kakuhihewa  imme- 
diately collected  his  soldiers.  As  usual,  the  lame  mar- 
shal set  out  in  advance  the  evening  before  the  battle. 

In  the  morning,  after  the  army  had  gone,  Kalelea- 
luaka  said  to  his  wives,  "I  am  thirsting  for  some 
water  taken  with  the  snout  of  the  calabash  held  down- 


98  HAWAIIAN    FOLK   TALES 

ward.  I  shall  not  relish  it  if  it  is  taken  with  the 
snout  turned  up."  Now,  Kalelealuaka  knew  that  they 
could  not  fill  the  calabash  if  held  this  way,  but  he 
resorted  to  this  artifice  to  prevent  the  two  young 
women  from  knowing  of  his  miraculous  flight  to  the 
battle.  As  soon  as  the  young  women  had  got  out 
of  sight  he  hastened  to  Waialua  and  arrayed  himself 
in  the  rough  and  shaggy  wreaths  of  uki  from  the 
lagoons  of  Ukoa  and  of  hinahina  from  Kealia.  Thus 
arrayed,  he  alighted  behind  the  lame  marshal  as  he 
climbed  the  hill  at  Napeha,  slapped  him  on  the  back, 
exchanged  greetings  with  him,  and  received  a  compli- 
ment on  his  speed;  and  when  asked  whence  he  came,  he 
answered  from  Waialua.  The  shrewd,  observant  crip- 
ple recognized  the  wreaths  as  being  those  of  Waialua, 
but  he  did  not  recognize  the  man,  for  the  wreaths 
with  which  Kalelealuaka  had  decorated  himself  were 
of  such  a  color  —  brownish  gray  —  as  to  give  him  the 
appearance  of  a  man  of  middle  age.  He  lifted  the 
cripple  as  before,  and  set  him  down  on  the  brow  of 
Puowaina  (Punch  Bowl  Hill),  and  received  from  the 
grateful  cripple,  as  a  reward  for  his  service,  all  the 
land  of  Waialua  for  his  own. 

This  done,  Kalelealuaka  repeated  the  performances 
of  the  previous  battle.  The  enemy  melted  away 
before  him,  whichever  way  he  turned.  He  stayed 
his  hand  only  when  he  had  slain  the  captain  of  the 
host  and  stripped  him  of  his  feather  cloak  and  hel- 
met, taking  also  his  right  ear  and  little  finger.  The 
speed  with  which  Kalelealuaka  returned  to  his  home 
at    Puuloa    was    like     the    flight    of   a    bird.      The 


KALELEALUAKA  99 

spoils  and  trophies  of  this  battle  he  disposed  of  as 
before. 

The  two  young  women,  Kalelealuaka's  wives,  turned 
the  nozzle  of  the  water-gourd  downward,  as  they  were 
bidden,  and  continued  to  press  it  into  the  water,  in 
the  vain  hope  that  it  might  rise  and  fill  their  con- 
tainer, until  the  noonday  sun  began  to  pour  his  rays 
directly  upon  their  heads;  but  no  water  entered  their 
calabash.  Then  the  younger  sister  proposed  to  the 
elder  to  fill  the  calabash  in  the  usual  way,  saying  that 
Kalelealuaka  would  not  know  the  difference.  This 
they  did,  and  returned  home. 

Kalelealuaka  would  not  drink  of  the  water,  declaring 
that  it  had  been  dipped  up.  At  this  the  younger  wife 
laughed  furtively;  the  elder  broke  forth  and  said:  "It 
is  due  to  the  slowness  of  the  way  you  told  us  to 
employ  in  getting  the  water.  We  are  not  accustomed 
to  the  menial  office  of  fetching  water;  our  father  treated 
us  delicately,  and  a  man  always  fetched  water  for  us, 
and  we  always  used  to  see  him  pour  the  water  into 
the  gourd  with  the  nozzle  turned  up,  but  you  trickily 
ordered  us  to  turn  the  nozzle  down.  Your  exactions 
are  heartless." 

Thus  the  women  kept  complaining  until,  by  and 
by,  the  tramp  of  the  returning  soldiers  was  heard,  who 
were  boasting  of  the  great  deeds  of  Keinohoomana- 
wanui.  The  King,  however,  said:  "I  do  not  believe 
a  word  of  your  talk;  when  my  cripple  comes  he  will 
tell  me  the  truth.  I  do  not  believe  that  Keinohoo- 
manawanui  is  an  athlete.  Such  is  the  opinion  I  have 
formed  of  him.      But  there  is  a  powerful  man,  Kale- 


ioo  HAWAIIAN    FOLK   TALES 

lealuaka, — if  he  were  to  go  into  battle  I  am  confident 
he  would  perform  wonders.  Such  is  the  opinion  I 
have  formed  of  him,  after  careful  study." 

So  the  King  waited  for  the  return  of  the  cripple 
until  night,  and  all  night  until  nearly  dawn.  When 
finally  the  lame  marshal  arrived,  the  King  prudently 
abstained  from  questioning  him  until  he  had  rested 
a  while  and  taken  breath;  then  he  obtained  from  him 
the  whole  story  of  this  new  hero  from  Waialua, 
whose  name  he  did  not  know,  but  who,  he  declared, 
resembled  the  King's  son-in-law,  Kalelealuaka. 

Again,  on  a  certain  day,  came  the  report  of  an  attack 
by  Kualii  at  Kulaokahua,  and  the  battle  was  to  be  on 
the  morrow.  The  cripple,  as  usual,  started  off  the 
evening  before.  In  the  morning,  Kalelealuaka  called 
to  his  wives,  and  said:  "Where  are  you?  Wake  up. 
I  wish  you  to  bake  a  fowl  for  me.  Do  it  thus:  Pluck 
it;  do  not  cut  it  open,  but  remove  the  inwards  through 
the  opening  behind ;  then  stuff  it  with  luau  from  the 
same  end,  and  bake  it;  by  no  means  cut  it  open,  lest 
you  spoil  the  taste  of  it." 

As  soon  as  they  had  left  the  house  he  flew  to 
Kahuku  and  adorned  his  neck  with  wreaths  of  the 
pandanus  fruit  and  his  head  with  the  flowers  of  the 
sugar  cane,  thus  entirely  changing  his  appearance  and 
making  him  look  like  a  gray-haired  old  man.  As  on 
previous  days,  he  paused  behind  the  cripple  and 
greeted  him  with  a  friendly  slap  on  the  back.  Then 
he  kindly  lifted  the  lame  man  and  set  him  down  at 
Puowaina.  In  return  for  this  act  of  kindness  the 
cripple  gave  him  the  district  of  Koolau. 


KALELEALUAKA  101 

In  this  battle  he  first  slew  those  soldiers  in  Kaku- 
hihewa's  army  who  had  spoken  ill  of  him.  Then  he 
turned  his  hand  against  the  warriors  of  Kualii,  smiting 
them  as  with  the  stroke  of  lightning,  and  displaying 
miraculous  powers.  When  he  had  reached  the  cap- 
tain of  Kualii's  force,  he  killed  him  and  despoiled  his 
body  of  his  feather  cloak  and  helmet,  taking  also 
a  little  finger  and  toe.  With  these  he  flew  to  the 
cripple,  whom  he  lifted  and  bore  in  his  flight  as  far  as 
Waipio,  and  there  dropped  him  at  a  point  just  below 
where  the  water  bursts  forth  at  Waipahu. 

Arrived  at  his  house,  Kalelealuaka,  after  disposing 
of  his  spoils,  lay  down  and  slept.  After  he  had  slept 
several  hours,  his  wives  came  along  in  none  too 
pleased  a  mood  and  awoke  him,  saying  his  meat  was 
cooked.  Kalelealuaka  merely  answered  that  it  was  so 
late  his  appetite  had  gone,  and  he  did  not  care  to 
eat. 

At  this  slight  his  wives  said:  "Well,  now,  do  you 
think  we  are  accustomed  to  work?  We  ought  to  live 
without  work,  like  a  king's  daughters,  and  when 
the  men  have  prepared  the  food  then  we  should 
go  and  eat  it." 

The  women  were  still  muttering  over  their  griev- 
ance, when  along  came  the  soldiers,  boasting  of  the 
powers  of  Keinohoomanawanui,  and  as  they  passed 
Kalelealuaka's  door  they  said  it  were  well  if  the  two 
wives  of  this  fellow,  who  lounges  at  home  in  time 
of  war,  were  given  to  such  a  brave  and  noble  warrior 
as  Keinohoomanawanui. 

The  sun  was  just  sinking  below  the  ocean  when 


102  HAWAIIAN    FOLK   TALES 

the  footsteps  of  the  cripple  were  heard  at  the  King's 
door,  which  he  entered,  sitting  down  within.  After 
a  short  time  the  King  asked  him  about  the  battle. 
"The  valor  and  prowess  of  this  third  man  were  even 
greater  than  those  of  the  previous  ones;  yet  all  three 
resemble  each  other.  This  day,  however,  he  first 
avenged  himself  by  slaying  those  who  had  spoken  ill 
of  him.  He  killed  the  captain  of  Kualii's  army  and 
took  his  feather  cloak  and  helmet.  On  my  return 
he  lifted  me  as  far  as  Waipahu." 

In  a  few  days  again  came  a  report  that  Kualii  had 
an  army  at  a  place  called  Kahapaakai,  in  Nuuanu. 
Maliuhaaino  immediately  marshalled  his  forces  and 
started  for  the  scene  of  battle  the  same  evening. 

Early  the  next  morning  Kalelealuaka  awakened  his 
wives,  and  said  to  them:  "Let  us  breakfast,  but  do 
you  two  eat  quietly  in  your  own  house,  and  I  in  my 
house  with  the  dogs;  and  do  not  come  until  I  call 
you."  So  they  did,  and  the  two  women  went  and 
breakfasted  by  themselves.  At  his  own  house  Kale- 
lealuaka ordered  Kaluhe  to  stir  up  the  dogs  and  keep 
them  barking  until  his  return.  Then  he  sprang  away 
and  lighted  at  Kapakakolea,  where  he  overtook  the 
cripple,  whom,  after  the  usual  interchange  of  greetings, 
he  lifted,  and  set  down  at  a  place  'called  Waolani. 

On  this  day  his  first  action  was  to  smite  and  slay 
those  who  had  reviled  him  at  his  own  door.  That 
done,  he  made  a  great  slaughter  among  the  soldiers 
of  Kualii;  then,  turning,  he  seized  Keinohoomana- 
wanui,  threw  him  down  and  asked  him  how  he  became 
blinded  in  one  eye. 


KALELEALUAKA  103 

"It  was  lost,"  said  the  Sloven,  "from  the  thrust 
of  a  spear,  in  a  combat  with  Olopana." 

"Yes,  to  be  sure,"  said  Kalelealuaka,  "while  you 
and  I  were  living  together  at  Wailuku,  you  being  on 
one  side  of  the  stream  and  I  on  the  other,  a  kukui 
nut  burst  in  the  fire,  and  that  was  the  spear  that  put 
out  your  eye." 

When  the  Sloven  heard  this,  he  hung  his  head. 
Then  Kalelealuaka  seized  him  to  put  him  to  death, 
when  the  spear  of  the  Sloven  pierced  the  fleshy  part 
of  Kalelealuaka's  left  arm,  and  in  plucking  it  out  the 
spear-head  remained  in  the  wound. 

Kalelealuaka  killed  Keinohoomanawanui  and  be- 
headed him,  and,  running  to  the  cripple,  laid  the 
trophy  at  his  feet  with  the  words  :  "  I  present  you, 
Maliuhaaino,  with  the  head  of  Keinohoomanawanui." 
This  done,  he  returned  to  the  battle,  and  went  on 
slaying  until  he  had  advanced  to  the  captain  of 
Kualii's  forces,  whom  he  killed  and  spoiled  of  his 
feather  cloak  and  helmet. 

When  Kualii  saw  that  his  chief  captain,  the  bulwark 
of  his  power,  was  slain,  he  retreated  and  fled  up 
Nuuanu  Valley,  pursued  by  Kalelealuaka,  who  over- 
took him  at  the  head  of  the  valley.  Here  Kualii 
surrendered  himself,  saying:  "Spare  my  life.  The 
land  shall  all  go  to  Kakuhihewa,  and  I  will  dwell  on 
it  as  a  loyal  subject  under  him  and  create  no  disturb- 
ance as  long  as  I  live." 

To  this  the  hero  replied:  "Well  said!  I  spare 
your  life  on  these  terms.  But  if  you  at  any  time 
foment  a  rebellion,  I  will  take   your  life!     So,  then, 


io4  HAWAIIAN    FOLK  TALES 

return,  and  live  quietly  at  home  and  do  not  stir  up 
any  war  in  Koolau."  Thus  warned,  Kaulii  set  out  to 
return  to  the  "deep  blue  palis  of  Koolau." 

While  the  lame  marshal  was  trudging  homeward, 
bearing  the  head  of  the  Sloven,  Kalelealuaka  alighted 
from  his  flight  at  his  house,  and  having  disposed  in 
his  usual  manner  of  his  spoils,  immediately  called 
to  his  wives  to  rejoin  him  at  his  own  house. 

The  next  morning,  after  the  sun  was  warm,  the 
cripple  arrived  at  the  house  of  the  King  in  a  state 
of  great  excitement,  and  was  immediately  questioned 
by  him  as  to  the  issue  of  the  battle.  "The  battle 
was  altogether  successful,"  said  the  marshal,  "but 
Keinohoomanawanui  was  killed.  I  brought  his  head 
along  with  me  and  placed  it  on  the  altar  mauka 
of  Kalawao.  But  I  would  advise  you  to  send  at  once 
your  fleetest  runners  through  Kona  and  Koolau,  com- 
manding everybody  to  assemble  in  one  place,  that  I 
may  review  them  and  pick  out  and  vaunt  as  the 
bravest  that  one  whom  I  shall  recognize  by  certain 
marks — for  I  have  noted  him  well:  he  is  wounded 
in  the  left  arm." 

Now,  Kakuhihewa's  two  swiftest  runners  (kukini) 
were  Keakealani  and  Kuhelemoana.  They  were  so 
fleet  that  they  could  compass  Oahu  six  times  in  a 
forenoon,  or  twelve  times  in  a  whole  day.  These  two 
were  sent  to  call  together  all  the  men  of  the  King's 
domain.  The  men  of  Waianae  came  that  same 
day  and  stood  in  review  on  the  sandy  plains  of 
Puuloa.  But  among  them  all  was  not  one  who  bore 
the  marks  sought  for.     Then  came  the  men  of  Kona, 


H 
X 
w 

o 

w 

TJ 

bd 

r 
G 
W 

> 

r 


O 

o 
o 
f 

> 


KALELEALUAKA  105 

of  Waialua,  and  of  Koolau,  but  the  man  was  not 
found. 

Then  the  lame  marshal  came  and  stood  before  the 
King  and  said:  "Your  bones  shall  rest  in  peace, 
Kalani.  You  had  better  send  now  and  summon  your 
son-in-law  to  come  and  stand  before  me;  for  he  is  the 
man."  Then  Kakuhihewa  arose  and  went  himself  to 
the  house  of  his  son-in-law,  and  called  to  his  daugh- 
ters that  he  had  come  to  get  their  husband  to  go  and 
stand  before  Maliuhaaino. 

Then  Kalelealuaka  lifted  up  the  mats  of  his  bed  and 
took  out  the  feather  cloaks  and  the  helmets  and 
arrayed  his  two  wives,  and  Kaluhe,  and  himself.  Put- 
ting them  in  line,  he  stationed  the  elder  of  his  wives 
first,  next  to  her  the  younger,  and  third  Kaluhe,  and 
placing  himself  at  the  rear  of  the  file,  he  gave  the 
order  to  march,  and  thus  accompanied  he  went  forth 
to  obey  the  King's  command. 

The  lame  marshal  saw  them  coming,  and  in  ecstasy 
he  prostrated  himself  and  rolled  over  in  the  dust. 
"The  feather  cloak  and  the  helmet  on  your  elder 
daughter  are  the  ones  taken  from  the  captain  of  Kualii's 
army  in  the  first  day's  fight;  those  on  your  second 
daughter  from  the  captain  of  the  second  day's  fight; 
while  those  on  Kalelealuaka  himself  are  from  the  cap- 
tain killed  in  the  battle  on  the  fourth  day.  You  will 
live,  but  perhaps  I  shall  die,  since  he  is  weary  of 
carrying  me." 

The  lame  marshal  went  on  praising  and  eulogizing 
Kalelealuaka  as  he  drew  near.  Then  addressing  the 
hero,   he   said:    "I   recognize   you,   having    met  you 


106  HAWAIIAN    FOLK   TALES 

before.  Now  show  your  left  arm  to  the  King  and  to 
this  whole  assembly,  that  they  may  see  where  you 
were  wounded  by  the  spear." 

Then  Kalelealuaka  bared  his  left  arm  and  displayed 
his  wound  to  the  astonished  multitude.  Thereupon 
Kakuhihewa  said:  "Kalelealuaka  and  my  daughters, 
do  you  take  charge  of  the  kingdom,  and  I  will  pass 
into  the  ranks  of  the  common  people  under  you." 

After  this  a  new  arrangement  of  the  lands  was  made, 
and  the  country  had  peace  until  the  death  of  Kakuhi- 
hewa; Kalelealuaka  also  lived  peacefully  until  death 
took  him. 


X 

STORIES   OF    THE    MENEHUNES 

HAWAII  THE  ORIGINAL  HOME  OF  THE  BROWNIES 

THOS.  G.  THRUM 

CTUDENTS  of  Hawaiian  folk-lore  find  much  of 
coincident  interest  with  traditional  or  more  historic 
beliefs  of  other  and  older  lands.  The  same  applies, 
in  a  measure,  to  some  of  the  ancient  customs  of 
the  people.  This  is  difficult  to  account  for,  more 
especially  since  the  Hawaiians  possessed  no  written 
language  by  which  such  knowledge  could  be  preserved 
or  transmitted.  Fornander  and  others  discovered  in 
the  legends  of  this  people  traces  of  the  story  of  the 
Flood,  the  standing  still  of  the  sun,  and  other  narra- 
tives of  Bible  history,  which  some  savants  accept  as 
evidence  of  their  Aryan  origin.  This  claim  we  are 
not  disposed  to  dispute,  but  desire  to  present  another 
line  of  tradition  that  has  been  neglected  hitherto,  yet 
has  promise  of  much  interest. 

It  will  doubtless  interest  some  readers  to  learn  that 
Hawaii  is  the  real  home  of  the  Brownies,  or  was ;  and 
that  this  adventurous  nomadic  tribe  were  known  to  the 
Hawaiians  long  before  Swift's  satirical  mind  con- 
ceived his  Lilliputians. 

It  would  be  unreasonable  to  expect  so  great  a  range 

107 


108  HAWAIIAN    FOLK   TALES 

of  nationalities  and  peculiar  characteristics  among  the 
pygmies  of  Hawaii  as  among  the  Brownies  of  story. 
Tradition  naturally  represents  them  as  of  one  race, 
and  all  nimble  workers ;  not  a  gentleman  dude,  or 
policeman  in  the  whole  lot.  Unlike  the  inquisitive 
and  mischievous  athletes  of  present  fame,  the  original 
and  genuine  Brownies,  known  as  the  Menehunes,  are 
referred  to  as  an  industrious  race.  In  fact,  it  was  their 
alleged  power  to  perform  a  marvellous  amount  of 
labor  in  a  short  space  of  time  that  has  fixed  them  in 
the  minds  of  Hawaiians,  many  of  whom  point  to  cer- 
tain traces  of  their  work  in  various  parts  of  the  islands 
to  substantiate  the  traditional  claim  of  their  existence. 

Meeting  thus  with  occasional  references  to  this 
active  race,  but  mostly  in  a  vague  way,  it  has  been  a 
matter  of  interesting  inquiry  among  Hawaiians,  some 
of  whom  were  noted  kaao>  or  legend-bearers,  for 
further  knowledge  on  the  subject.  Very  naturally 
their  ideas  differ  respecting  the  Menehunes.  Some 
treat  the  subject  with  gravity  and  respect,  and  express 
the  belief  that  they  were  the  original  inhabitants  of 
these  islands,  but  gradually  gave  way  to  the  heavier- 
bodied  ancestors  of  the  present  race;  others  consider 
that  the  history  of  the  race  has  been  forgotten  through 
the  lapse  of  ages ;  while  the  more  intelligent  and  better 
educated  look  upon  the  Menehunes  as  a  mythical  class 
of  gnomes  or  dwarfs,  and  the  account  of  their  exploits 
as  having  been  handed  down  by  tradition  for  social 
entertainment,  as  other  peoples  relate  fairy  stories. 

In  the  Hawaiian  legend  of  Kumuhonua,  Fornander 
states  that  the   Polynesians   were  designated  as  "the 


STORIES   OF   THE    MENEHUNES   109 

people,  descendants  from  Menehune,  son  of  Lua 
Nuu,  etc.  It  disappeared  as  a  national  name  so  long 
ago,  however,  that  subsequent  legends  have  changed 
it  to  a  term  of  reproach,  representing  them  at  times  as 
a  separate  race,  and  sometimes  as  a  race  of  dwarfs, 
skilful  laborers,  but  artful  and  cunning." 

In  the  following  account  and  selection  of  stories 
gathered  from  various  native  sources,  as  literal  a  ren- 
dition as  possible  has  been  observed  by  the  translators 
for  the  better  insight  it  gives  of  Hawaiian  thought 
and  character. 

MOKE  MANU'S  ACCOUNT 

The  Menehunes  were  supposed  to  have  been  a  won- 
derful people,  small  of  stature  and  of  great  activity. 
They  were  always  united  in  doing  any  service  required 
of  them.  It  was  their  rule  that  any  work  undertaken 
must  be  completed  in  one  night,  otherwise  it  would  be 
left  unfinished,  as  they  did  not  labor  twice  on  the  same 
work;  hence  the  origin  of  the  saying:  " He po  hookahi, 
a  ao  ua  pau" — in  one  night,  and  by  dawn  it  is  fin- 
ished. 

There  is  no  reliable  history  of  the  Menehunes.  No 
one  knows  whence  they  came,  though  tradition  says 
they  were  the  original  people  of  the  Hawaiian  Islands. 
They  are  thought  to  have  been  supernatural  beings 
governed  by  some  one  higher  in  rank  than  themselves, 
whom  they  recognized  as  having  power  and  authority 
over  them,  that  assigned  them  to  the  mountains  and 
hills  where  they  lived  permanently.  They  were  said 
to  be  the  only  inhabitants  of  the  islands  up  to  the  time 


no  HAWAIIAN    FOLK    TALES 

of  Papa  and  Wakea,  and  were  invisible  to  every  one 
but  their  own  descendants,  or  those  connected  with 
them  in  some  way.  Many  persons  could  hear  the 
noise  and  hum  of  their  voices,  but  the  gift  of  see- 
ing them  with  the  naked  eye  was  denied  to  those 
not  akin  to  them.  They  were  always  willing  to  do 
the  bidding  of  their  descendants,  and  their  super- 
natural powers  enabled  them  to  perform  some  won- 
derful works. 

PI'S  WATERCOURSE 

Pi  was  an  ordinary  man  living  in  Waimea,  Kauai, 
who  wanted  to  construct  a  mano,  or  dam,  across 
the  Waimea  River  and  a  watercourse  therefrom  to  a 
point  near  Kikiaola.  Having  settled  upon  the  best 
locations  for  his  proposed  work,  he  went  up  to  the 
mountains  and  ordered  all  the  Menehunes  that  were 
living  near  Puukapele  to  prepare  stones  for  the  dam 
and  watercourse.  The  Menehunes  were  portioned  off 
for  the  work;  some  to  gather  stones,  and  others  to  cut 
them.  All  the  material  was  ready  in  no  time  (mana- 
wa  ole))  and  Pi  settled  upon  the  night  when  the  work 
was  to  be  done.  When  the  time  came  he  went  to  the 
point  where  the  dam  was  to  be  built,  and  waited.  At 
the  dead  of  night  he  heard  the  noise  and  hum  of  the 
voices  of  the  Menehunes  on  their  way  to  Kikiaola, 
each  of  whom  was  carrying  a  stone.  The  dam  was 
duly  constructed,  every  stone  fitting  in  its  proper 
place,  and  the  stone  auwai,  or  watercourse,  also  laid 
around  the  bend  of  Kikiaola.  Before  the  break  of 
day   the  work  was  completed,  and  the  water  of  the 


STORIES   OF   THE    MENEHUNES    in 

Waimea  River  was  turned  by  the  dam  into  the  water- 
course on  the  flat  lands  of  Waimea. 

When  the  work  was  finished  Pi  served  out  food  for 
the  Menehunes,  which  consisted  of  shrimps  (opae),  this 
being  the  only  kind  to  be  had  in  sufficient  quantity  to 
supply  each  with  a  fish  to  himself.  They  were  well 
supplied  and  satisfied,  and  at  dawn  returned  to  the 
mountains  of  Puukapele  rejoicing,  and  the  hum  of 
their  voices  gave  rise  to  the  saying,  "Wawa  ka  Mene- 
hune  i  Puukapele,  ma  Kauai >  puoho  ka  manu  o  ka  loko  o 
Kawainui  ma  Koolaupoko,  Oahu" — the  hum  of  the 
voices  of  the  Menehunes  at  Puukapele,  Kauai,  startled 
the  birds  of  the  pond  of  Kawainui,  at  Koolaupoko 
Oahu. 

The  auwai,  or  watercourse,  of  Pi  is  still  to  be  seen 
at  Kikiaola. 

At  one  time  Pi  also  told  the  Menehunes  to  wall  in 
a  fish-pond  at  the  bend  of  the  Huleia  River.  They 
commenced  work  toward  midnight,  but  at  dawn  the 
walls  of  the  pond  were  not  sufficiently  finished  to 
meet,  so  it  was  left  incomplete,  and  has  remained  so 
to  this  day. 

LAKA'S  ADVENTURE 

Wahieloa,  a  chief,  lived  at  Kalaikoi,  Kipahulu, 
Maui.  He  took  to  him  a  wife  named  Hinahawea. 
In  due  time  a  boy  was  born  to  them,  whom 
Hinahowana,  the  mother  of  Hinahawea,  brought  up 
under  her  own  care  at  Alaenui.  She  called  him 
Laka-a- wahieloa.  He  was  greatly  petted  by  his 
parents.     One  day  his  father  went  to  Hawaii  in  search 


ii2  HAWAIIAN    FOLK   TALES 

of  the  Ala-Koiula  a  Kane  for  a  toy  for  his  son,  landing 
at  Punaluu,  Kau,  Hawaii,  where  he  was  killed  in  a 
cave  called  Keana-a-Kaualehu. 

After  a  long  absence  Laka  asked  for  his  father,  and 
his  mother  referred  him  to  his  grandmother,  who, 
on  being  questioned,  told  him  that  his  father  went  to 
Hawaii,  and  was  supposed  to  be  dead.  Laka  then 
asked  for  means  by  which  he  could  search  for  his 
father. 

His  grandmother  replied:  "Go  to  the  mountains 
and  look  for  the  tree  that  has  leaves  shaped  like  the 
moon  on  the  night  of  Hilo,  or  Hoaka;  such  is  the 
tree  for  a  canoe." 

Laka  followed  this  advice,  and  went  to  the  moun- 
tains to  find  the  tree  for  his  canoe.  Finding  a  suit- 
able one,  he  commenced  to  cut  in  the  morning,  and 
by  sundown  he  had  felled  it  to  the  ground.  This 
accomplished,  he  went  home.  Returning  the  next 
day,  to  his  surprise  he  could  not  find  his  fallen  tree, 
so  he  cut  down  another,  with  the  same  result.  Laka 
was  thus  tricked  for  several  days,  and  in  his  perplexity 
consulted  again  with  his  grandmother,  who  sent  him 
oflF  with  the  same  advice  as  before,  to  look  for  the 
crescent-shaped  leaf. 

He  went  to  the  mountains  again  and  found  the 
desired  tree,  but  before  cutting  it  he  dug  a  big  hole  on 
the  side  where  the  Kalala-Kamahele  would  fall.  Upon 
cutting  the  tree  it  fell  right  into  the  hole  or  trench,  as 
designed;  then  he  jumped  into  it  and  lay  in  waiting 
for  the  person  or  persons  who  were  reelecting  the 
trees  he  had  cut  down  for  his  canoe. 


SCENE    FROM    THE    ROAD    OVER    NUUANU    PALI 


STORIES   OF   THE    MENEHUNES    113 

While  thus  waiting,  he  heard  some  one  talking  about 
raising  the  tree  and  returning  it  to  its  former  position, 
followed  by  someone  chanting  as  follows: 

E  ka  mano  o  ke  Akua, 

Ke  kini  o  ke  Akua, 

Ka  lebu  o  ke  Akua, 

Ka  lalani  Akua, 

Ka  pukui  Akua! 

E  na  Akua  o  ke  kuahiwi  nei, 

I  ka  mauna, 

I  ke  kualono, 

I  ka  manowai  la-e, 

E-iho! ! 

When  this  appeal  ended  there  was  a  hum  and  noise, 
and  in  a  short  time  (manawa  ole)  the  place  was  filled 
with  a  band  of  people,  who  endeavored  to  lift  the  tree; 
but  it  would  not  move.  Laka  then  jumped  out  from 
his  place  of  hiding  and  caught  hold  of  two  of  the  men, 
Mokuhalii  and  Kapaaikee,  and  threatened  to  kill  them 
for  raising  again  the  trees  he  had  cut  for  his  canoe. 
Mokuhalii  then  told  Laka  that  if  they  were  killed, 
nobody  would  be  able  to  make  a  canoe  for  him,  nor 
would  anybody  pull  it  to  the  beach,  but  if  they  were 
spared  they  would  willingly  do  it  for  him,  provided 
Laka  would  first  build  a  big  and  long  shed  {halau)  of 
sufficient  size  to  hold  the  canoe,  and  prepare  sufficient 
food  for  the  men.  Laka  gladly  consenting,  released 
them  and  returned  to  his  home  and  built  a  shed  on 

1  O  the  four  thousand  gods,  O  gods  of  these  woods, 

The  forty  thousand  gods,  Of  the  mountain, 

The  four  hundred  thousand  gods,  And  the  knoll, 

The  file  of  gods,  At  the  water-dam, 

The  assembly  of  gods  !  Oh,  come  ! 


1 14  HAWAIIAN    FOLK   TALES 

the  level  ground  of  Puhikau.  Then  he  went  up  to 
the  woods  and  saw  the  canoe,  ready  and  complete. 
The  Menehunes  told  Laka  that  it  would  be  brought 
to  the  halau  that  night.  At  the  dead  of"  night  the  hum 
of  the  voices  of  the  Menehunes  was  heard;  this  was 
the  commencement  of  the  lifting  of  the  canoe.  It 
was  not  dragged,  but  held  up  by  hand.  The  second 
hum  of  voices  brought  the  canoe  to  Haloamekiei,  at 
Pueo.  And  at  the  third  hum  the  canoe  was  carefully 
laid  down  in  the  halau.  Food  and  fish  were  there 
spread  out  for  the  workers,  the  ha  of  the  taro  for  food, 
and  the  opae  and  oopu  for  fish.  At  dawn  the  Mene- 
hunes returned  to  their  home.  Kuahalau  was  the 
name  of  the  halau,  the  remains  of  the  foundation  of 
which  were  to  be  seen  a  few  years  ago,  but  now  it  is 
ploughed  over.     The  hole  dug  by  Laka  still  exists. 

KEKUPUA'S  CANOE 

Kakae,  a  chief,  lived  at  Wahiawa,  Kukaniloko,  Wai- 
alua,  Oahu.  One  day  his  wife  told  him  that  she  de- 
sired to  go  in  search  of  her  brother,  Kahanaiakeakua, 
who  was  supposed  to  be  living  at  Tahiti.  Kakae 
thereupon  ordered  his  man  Kekupua  to  go  into  the 
woods  and  find  a  suitable  tree  and  make  a  canoe  for 
his  wife  for  this  foreign  voyage.  Kekupua,  with  a 
number  of  men  under  him,  searched  in  the  forest  belt 
of  Wahiawa,  Helemano,  and  Waoala,  as  also  through 
the  woods  of  Koolau,  without  success.  From  Kahana 
they  made  a  search  through  the  mountains  till  they 
came  to  Kilohana,  in  Kalihi  Valley,  and  from  there 
to  Waolani,  in  Nuuanu,  where  they  slept  in  a  cave. 


STORIES   OF   THE    MENEHUNES    115 

In  the  dead  of  night  they  heard  the  hum  as  of  human 
voices,  but  were  unable  to  discern  any  person,  though 
the  voices  sounded  close  to  them.  At  dawn  silence 
reigned  again,  and  when  the  sun  arose,  lo,  and  behold! 
there  stood  a  large  mound  of  stones,  the  setting  of 
which  resembled  that  of  a  heiau,  or  temple,  the  remains 
of  which  are  said  to  be  noticeable  to  this  day. 

Kekupua  and  his  men  returned  to  their  chief  and 
reported  their  unsuccessful  search  for  a  suitable  koa 
{Acacia  koa)  tree  for  the  desired  canoe,  and  related  also 
the  incident  at  Waolani.  Kakae,  being  a  descendant 
of  the  Menehunes,  knew  immediately  the  authors  of 
the  strange  occurrence.  He  therefore  instructed 
Kekupua  to  proceed  to  Makaho  and  Kamakela  and  to 
stay  there  till  the  night  of  Kane,  then  go  up  to  Puunui 
and  wait  till  hearing  the  hum  and  noise  of  the  Mene- 
hunes, which  would  be  the  signal  of  their  finishing  the 
canoe.  And  thus  it  was;  the  Menehunes,  havingfinished 
the  canoe,  were  ready  to  pull  it  to  the  sea.  He  directed 
them  to  look  sharp,  and  two  men  would  be  noticed 
holding  the  ropes  at  the  pu  (or  head)  of  the  canoe. 
One  of  them  would  leap  from  one  side  to  the  other; 
he  was  the  director  of  the  work  and  was  called  pale. 
There  would  be  some  men  farther  behind,  holding  the 
kawelewele,  or  guiding-ropes.  They  were  the  kahunas 
that  superintended  the  construction  of  the  canoe.  He 
reminded  them  to  remember  these  directions,  and 
when  they  saw  these  men,  to  give  them  orders  and 
show  them  the  course  to  take  in  pulling  the  canoe  to 
the  sea. 

Kekupua  followed  all  these  instructions  faithfully. 


n6  HAWAIIAN    FOLK   TALES 

He  waited  at  Puunui  till  dusk,  when  he  heard  a  hum 
as  of  many  voices,  and  proceeding  farther  up  near  the 
slope  of  Alewa  he  saw  these  wonderful  people.  They 
were  like  ordinary  human  beings  but  diminutive.  He 
directed  them  to  pull  the  canoe  along  the  nae,  or 
farther  side  of  the  Puunui  stream.  By  this  course 
the  canoe  was  brought  down  as  far  as  Kaalaa,  near 
Waikahalulu,  where,  when  daylight  came,  they  left 
their  burden  and  returned  to  Waolani.  The  canoe 
was  left  in  the  ditch,  where  it  remained  for  many 
generations,  and  was  called  Kawaa-a-Kekupua  (Keku- 
pua's  canoe),  in  honor  of  the  servant  of  the  chief 
Kakae. 

Thus,  even  with  the  help  of  the  Menehunes,  the 
wife  of  Kakae  was  not  satisfied  in  her  desire. 

AS  HEIAU  BUILDERS 

The  Menehunes  are  credited  with  the  construction 
of  numerous  heiaus  (ancient  temples)  in  various  parts 
of  the  islands. 

The  heiau  of  Mookini,  near  Honoipu,  Kohala,  is 
pointed  out  as  an  instance  of  their  marvellous  work. 
The  place  selected  for  the  site  of  the  temple  was  on 
a  grassy  plain.  The  stones  in  the  nearest  neighbor- 
hood were  for  some  reason  not  deemed  suitable  for 
the  work,  so  those  of  Pololu  Valley,  distant  some 
twelve  miles,  were  selected.  Tradition  says  the 
Menehunes  were  placed  in  a  line  covering  the  entire 
distance  from  Pololu  to  Honoipu,  whereby  the  stones 
were  passed  from  hand  to  hand  for  the  entire  work. 
Work  was  begun  at  the  quiet  of  night,  and  at  cock- 


STORIES    OF    THE    MENEHUNES    117 

crow  in  the  morning  it  was  finished.  Thus  in  one 
night  the  heiau  of  Mookini  was  built. 

Another  temple  of  their  erection  was  at  Pepeekeo, 
Hilo,  the  peculiarity  of  the  work  being  that  the  stones 
had  been  brought  together  by  the  residents  of  that  part 
of  the  district,  by  direction  of  the  chief,  but  that  in  one 
night,  the  Menehunes  gathered  together  and  built  it. 
The  chief  and  his  people  were  surprised  on  coming 
the  next  morning  to  resume  their  labors,  to  find  the 
heiau  completed. 

There  stands  on  the  pali  of  Waikolu,  near  Kalau- 
papa,  Molokai,  a  heiau  that  Hawaiians  believe  to  have 
been  constructed  by  no  one  else  than  the  Menehunes. 
It  is  on  the  top  of  a  ledge  in  the  face  of  a  perpendicular 
cliff,  with  a  continuous  inaccessible  cliff  behind  it 
reaching  hundreds  of  feet  above.  No  one  has  ever 
been  able  to  reach  it  either  from  above  or  from  below; 
and  the  marvel  is  how  the  material,  which  appears  to 
be  seashore  stones,  was  put  in  place. 


XI 
KAHALAOPUNA,    PRINCESS    OF    MANOA 

MRS.  E.  M.  NAKUINA 

A  KAAKA  (laughter)  is  a  projecting  spur  of  the 
mountain  range  at  the  head  of  Manoa  Valley, 
forming  the  ridge  running  back  to  and  above  Waiake- 
akua,  "the  water  of  the  gods."  Akaaka  was  united  in 
marriage  to  Nalehuaakaaka,  still  represented  by  some 
lehua  {Metrosideros  polymorpha)  bushes  on  the  very 
brow  of  the  spur  or  ridge.  They  had  two  children, 
twins,  Kahaukani,  a  boy,  and  Kauakuahine,  a  girl. 
These  children  were  adopted  at  birth  by  a  chief, 
Kolowahi,  and  chiefess,  Pohakukala,  who  were  brother 
and  sister,  and  cousins  of  Akaaka.  The  brother  took 
charge  of  the  boy,  Kahaukani,  a  synonym  for  the 
Manoa  wind;  and  Pohakukala  the  girl,  Kauakuahine, 
meaning  the  famous  Manoa  rain.  When  the  children 
were  grown  up,  the  foster  parents  determined  that 
they  should  be  united;  and  the  children,  having  been 
brought  up  separately  and  in  ignorance  of  their  rela- 
tionship, made  no  objections.  They  were  accordingly 
married  and  a  girl  was  born  to  them,  who  was  called 
Kahalaopuna.  Thus  Kolowahi  and  Pohakukala,  by 
conspiring  to  unite  the  twin  brother  and  sister,  made 
permanent    the    union    of  rain    and   wind   for  which 

118 


KAHALAOPUNA  119 

Manoa  Valley  is  noted;  and  the  fruit  of  such  a  union 
was  the  most  beautiful  woman  of  her  time.  So  the 
Manoa  girls,  foster  children  of  the  Manoa  rains  and 
winds,  have  generally  been  supposed  to  have  inherited 
the  beauty  of  Kahalaopuna. 

A  house  was  built  for  Kahalaopuna  at  Kahaiamano 
on  the  road  to  Waiakekua,  where  she  lived  with  a  few 
attendants.  The  house  was  surrounded  by  a  fence  of 
auki  {dractena),  and  a  puloulou  (sign  of  kapu)  was 
placed  on  each  side  of  the  gate,  indicative  of  forbid- 
den ground.  The  puloulou  were  short,  stout  poles, 
each  surmounted  by  a  ball  of  white  kapa  cloth,  and 
indicated  that  the  person  or  persons  inhabiting  the 
premises  so  defined  were  of  the  highest  rank,  and 
sacred. 

Kahalaopuna  was  very  beautiful  from  her  earliest 
childhood.  Her  cheeks  were  so  red  and  her  face  so 
bright  that  a  glow  emanated  therefrom  which  shone 
through  the  thatch  of  her  house  when  she  was  in ;  a 
rosy  light  seemed  to  envelop  the  house,  and  bright 
rays  seemed  to  play  over  it  constantly.  When  she 
went  to  bathe  in  the  spring  below  her  house,  the  rays 
of  light  surrounded  her  like  a  halo.  The  natives 
maintain  that  this  bright  light  is  still  occasionally  seen 
at  Kahaiamano,  indicating  that  the  spiritof  Kahalaopuna 
is  revisiting  her  old  home. 

She  was  betrothed  in  childhood  to  Kauhi,  the 
young  chief  of  Kailua,  in  Koolau,  whose  parents  were 
so  sensible  of  the  honor  of  the  contemplated  union  of 
their  son  with  the  Princess  of  Manoa,  who  was 
deemed    of    a    semi-supernatural    descent,   that    they 


120  HAWAIIAN    FOLK   TALES 

always  sent  the  poi  of  Kailua  and  the  fish  of  Kawai- 
nui  for  the  girl's  table.  She  was  thus,  as  it  were, 
brought  up  entirely  on  the  food  of  her  prospective 
husband. 

When  she  was  grown  to  young  womanhood,  she 
was  so  exquisitely  beautiful  that  the  people  of  the 
valley  would  make  visits  to  the  outer  puloulou  at  the 
sacred  precinct  of  Luaalea,  the  land  adjoining  Kahaia- 
mano,  just  to  get  a  glimpse  of  the  beauty  as  she  went 
to  and  from  the  spring.  In  this  way  the  fame  of  her 
surpassing  loveliness  was  spread  all  over  the  valley, 
and  came  to  the  ears  of  two  men,  Kumauna  and  Kea- 
waa,  both  of  whom  were  disfigured  by  a  contraction  of 
the  lower  eyelids,  and  were  known  as  makahelei 
(drawn  eyes).  Neither  of  these  men  had  e^er  seen 
Kahalaopuna,  but  they  fell  in  love  with  her  from  hear- 
say, and  not  daring  to  present  themselves  to  her 
as  suitors  on  account  of  their  disfigurement,  they 
would  weave  and  deck  themselves  lets  (wreaths)  of 
maile  (Alyxia  oliv^formis),  ginger,  and  ferns  and  go  to 
Waikiki  for  surf-bathing.  While  there  they  would 
indulge  in  boasting  of  their  conquest  of  the  famous 
beauty,  representing  the  leis  with  which  they  were 
decked  as  love-gifts  from  Kahalaopuna.  Now,  when 
the  surf  of  Kalehuawehe  at  Waikiki  was  in  proper 
condition,  it  would  attract  people  from  all  parts  of  the 
island  to  enjoy  the  delightful  sport.  Kauhi,  the 
betrothed  of  Kahalaopuna,  was  one  of  these.  The 
time  set  for  his  marriage  to  Kahalaopuna  was  drawing 
near,  and  as  yet  he  had  not  seen  her,  when  the  asser- 
tions   of  the   two  makahelei    men   came   to   his   ears. 


KAHALAOPUNA  121 

These  were  repeated  so  frequently  that  Kauhi  finally 
came  to  believe  them,  and  they  so  filled  him  with 
jealous  rage  of  his  betrothed  that  he  determined  to 
kill  her.  He  started  for  Manoa  at  dawn,  and  pro- 
ceeded as  far  as  Mahinauli,  in  mid-valley,  where 
he  rested  under  a  hala  (Pandanus  odoratissimus)  tree 
that  grew  in  the  grove  of  wiliwili  (Erythrina  mono- 
spermd).  He  sat  there  some  time,  brooding  over  the 
fancied  injury  to  himself,  and  nursing  his  wrath. 
Upon  resuming  his  walk  he  broke  off  and  carried 
along  with  him  a  bunch  of  hala  nuts.  It  was  quite 
noon  when  he  reached  Kahaiamano  and  presented 
himself  before  the  house  of  Kahalaopuna.  The  latter 
had  just  awakened  from  a  sleep,  and  was  lying  on 
a  pile  of  mats  facing  the  door,  thinking  of  going  to 
the  spring,  her  usual  bathing-place,  when  she  per- 
ceived a  stranger  at  the  door. 

She  looked  at  him  some  time  and,  recognizing  him 
from  oft  repeated  descriptions,  asked  him  to  enter ; 
but  Kauhi  refused,  and  asked  her  to  come  outside.  The 
young  girl  had  been  so  accustomed  from  early  child- 
hood to  consider  herself  as  belonging  to  Kauhi,  and  of 
being  indebted  to  him,  as  it  were,  for  her  daily  food, 
that  she  obeyed  him  unhesitatingly. 

He  perhaps  intended  to  kill  her  then,  but  the  girl's 
unhesitating  obedience  as  well  as  her  extreme  loveli- 
ness made  him  hesitate  for  a  while ;  and  after  looking 
intently  at  her  for  some  time  he  told  her  to  go  and 
bathe  and  then  prepare  herself  to  accompany  him  in  a 
ramble  about  the  woods. 

While   Kahalaopuna  was   bathing,  Kauhi  remained 


122  HAWAIIAN    FOLK   TALES 

moodily  seated  where  she  had  left  him,  and  watched 
the  bright  glow,  like  rainbow  rays,  playing  above  the 
spring.  He  was  alternately  rilled  with  jealousy,  regret, 
and  longing  for  the  great  beauty  of  the  girl;  but  that 
did  not  make  him  relent  in  his  dreadful  purpose.  He 
seemed  to  resent  his  betrothed's  supposed  infidelity 
the  more  because  she  had  thrown  herself  away  on  such 
unworthy  persons,  who  were,  besides,  ugly  and  disfig- 
ured, while  he,  Kauhi,  was  not  only  a  person  of  rank 
and  distinction,  but  possessed  also  of  considerable  manly 
beauty. 

When  she  was  ready  he  motioned  her  to  follow  him, 
and  turned  to  go  without  a  word.  They  went  across 
Kumakaha  to  Hualea,  when  the  girl  said,  "Why  don't 
you  stay  and  have  something  to  eat  before  we  go?" 

He  answered  rather  surlily,  "I  don't  care  to  eat;  I 
have  no  appetite." 

He  looked  so  sternly  at  her  as  he  said  this  that 
she  cried  out  to  him,  "Are  you  annoyed  with  me? 
Have  I  displeased  you  in  any  way?" 

He  only  said,  "Why,  what  have  you  done  that 
would  displease  me?" 

He  kept  on  his  way,  she  following,  till  they  came 
to  a  large  stone  in  Aihualama,  when  he  turned  abruptly 
and,  facing  the  young  girl,  looked  at  her  with  an 
expression  of  mingled  longing  and  hate.  At  last, 
with  a  deep  sigh,  he  said,  "You  are  beautiful,  my 
betrothed,  but,  as  you  have  been  false,  you  must  die." 

The  young  girl  looked  up  in  surprise  at  these 
strange  words,  but  saw  only  hatred  and  a  deadly 
purpose  in  Kauhi's  eyes;  so  she  said:  "If  I  have  to  die, 


KAHALAOPUNA  123 

why  did  you  not  kill  me  at  home,  so  that  my  people 
could  have  buried  my  bones;  but  you  brought  me  to 
the  wild  woods,  and  who  will  bury  me?  If  you  think 
I  have  been  false  to  you,  why  not  seek  proof  before 
believing  it?" 

But  Kauhi  would  not  listen  to  her  appeal.  Per- 
haps it  only  served  to  remind  him  of  what  he  consid- 
ered was  his  great  loss.  He  struck  her  across  the 
temple  with  the  heavy  bunch  of  hala  nuts  he  had  broken 
off  at  Mahinauli,  and  which  he  had  been  holding  all 
the  time.  The  blow  killed  the  girl  instantly,  and 
Kauhi  hastily  dug  a  hole  under  the  side  of  the  rock 
and  buried  her;  then  he  started  down  the  valley 
toward  Waikiki. 

As  soon  as  he  was  gone,  a  large  owl,  who  was  a  god, 
and  a  relative  of  Kahalaopuna,  and  had  followed  her 
from  home,  immediately  set  to  digging  the  body  out; 
which  done,  it  brushed  the  dirt  carefully  off  with  its 
wings  and,  breathing  into  the  girl's  nostrils,  restored 
her  to  life.  It  rubbed  its  face  against  the  bruise  on 
the  temple,  and  healed  it  immediately.  Kauhi  had 
not  advanced  very  far  on  his  way  when  he  heard  the 
voice  of  Kahalaopuna  singing  a  lament  for  his  unkind- 
ness,  and  beseeching  him  to  believe  her,  or,  at  least, 
prove  his  accusation. 

Hearing  her  voice,  Kauhi  returned,  and,  seeing  the 
owl  flying  above  her,  recognized  the  means  of  her 
resurrection;  and,  going  up  to  the  girl,  ordered  her  to 
follow  him.  They  went  up  the  side  of  the  ridge 
which  divides  Manoa  Valley  from  Nuuanu.  It  was 
hard  work  for  the  tenderly  nurtured  maiden  to  climb 


i24  HAWAIIAN   FOLK   TALES 

the  steep  mountain  ridge,  at  one  time  through  a 
thorny  tangle  of  underbrush,  and  at  another  clinging 
against  the  bare  face  of  the  rocks,  holding  on  to  swing- 
ing vines  for  support.  Kauhi  never  offered  to  assist 
her,  but  kept  on  ahead,  only  looking  back  occasion- 
ally to  see  that  she  followed.  When  they  arrived  at 
the  summit  of  the  divide  she  was  all  scratched  and 
bruised,  and  her pa-u  (skirt)  in  tatters.  Seating  herself 
on  a  stone  to  regain  her  breath,  she  asked  Kauhi  where 
they  were  going.  He  never  answered,  but  struck  her 
again  with  the  hala  branch,  killing  her  instantly,  as 
before.  He  then  dug  a  hole  near  where  she  lay, 
and  buried  her,  and  started  for  Waikiki  by  way  of  the 
Kakea  ridge.  He  was  no  sooner  out  of  sight  than  the 
owl  again  scratched  the  dirt  away  and  restored  the 
girl,  as  before.  Again  she  followed  and  sang  a  song 
of  love  and  regret  for  her  lover's  anger,  and  pleaded 
with  him  to  lay  aside  his  unjust  suspicions.  On  hear- 
ing her  voice  again,  Kauhi  returned  and  ordered  her  to 
follow  him.  They  descended  into  Nuuanu  Valley,  at 
Kaniakapupu,  and  crossed  over  to  Waolani  ridge, 
where  he  again  killed  and  buried  the  faithful  girl,  who 
was  again  restored  by  the  owl.  When  he  was  on  his 
way  back,  as  before,  she  sang  a  song,  describing  the 
perils  and  difficulties  of  the  way  traversed  by  them,  and 
ended  by  pleading  for  pardon  for  the  unknown  fault. 
The  wretched  man,  on  hearing  her  voice  again,  was 
very  angry;  and  his  repeated  acts  of  cruelty  and  the 
suffering  endured  by  the  girl,  far  from  softening  his 
heart,  only  served  to  render  him  more  brutal,  and  to 
extinguish  what  little  spark  of  kindly  feeling  he  might 


KAHALAOPUNA  125 

have  had  originally.  His  only  thought  was  to  kill 
her  for  good,  and  thus  obtain  some  satisfaction  for  his 
wasted  poi  and  fish.  He  returned  to  her  and  ordered 
her,  as  before,  to  follow  him,  and  started  for  Kilohana, 
at  the  head  of  Kalihi  Valley,  where  he  again  killed  her. 
She  was  again  restored  by  the  owl,  and  made  her 
resurrection  known  by  singing  to  her  cruel  lover. 
He  this  time  took  her  across  gulches,  ravines,  and 
plains,  until  they  arrived  at  Pohakea,  on  the  Ewa  slope 
of  the  Kaala  Mountains,  where  he  killed  her  and  bur- 
ied her  under  a  large  koa  {Acacia  koa)  tree.  The  faithful 
owl  tried  to  scrape  the  dirt  away,  so  as  to  get  at  the 
body  of  the  girl,  but  his  claws  became  entangled  in  the 
numerous  roots  and  rootlets  which  Kauhi  had  been 
careful  not  to  cut  away.  The  more  the  owl  scratched, 
the  more  deeply  tangled  he  got,  and,  finally,  with 
bruised  claws  and  ruffled  feathers,  he  had  to  give  up 
the  idea  of  rescuing  the  girl;  and  perhaps  he  thought 
it  useless,  as  she  would  be  sure  to  make  her  resurrec- 
tion known  to  Kauhi.  So  the  owl  left,  and  followed 
Kauhi  on  his  return  to  Waikiki. 

There  had  been  another  witness  to  Kauhi's  cruel- 
ties, and  that  was  Elepaio  (Chasiempis  sandwickensis), 
a  little  green  bird,  a  cousin  to  Kahalaopuna.  As  soon 
as  this  bird  saw  that  the  owl  had  deserted  the  body  of 
Kahalaopuna,  it  flew  straight  toKahaukani  andKauakua- 
hine,  and  told  them  of  all  that  had  happened.  The 
girl  had  been  missed,  but,  as  some  of  the  servants  had 
recognized  Kauhi,  and  had  seen  them  leave  together 
for  what  they  supposed  was  a  ramble  in  the  adjoining 
woods,  no  great  anxiety  had   been   felt,  as  yet.      But 


126  HAWAIIAN    FOLK   TALES 

when  the  little  bird  told  his  tale,  there  was  great  con- 
sternation, and  even  positive  disbelief;  for,  how  could 
any  one  in  his  senses,  they  argued,  be  guilty  of  such 
cruelty  to  such  a  lovely,  innocent  being,  and  one,  too, 
belonging  entirely  to  himself. 

In  the  meantime,  the  spirit  of  the  murdered  girl 
discovered  itself  to  a  party  who  were  passing  by;  and 
one  of  them,  a  young  man,  moved  with  compassion, 
went  to  the  tree  indicated  by  the  spirit,  and,  removing 
the  dirt  and  roots,  found  the  body,  still  warm.  He 
wrapped  it  in  his  kihei  (shoulder  scarf),  and  then  cov- 
ered it  entirely  with  maile,  ferns,  and  ginger,  and, 
making  a  haawe>  or  back-load,  of  it,  carried  it  to  his 
home  at  Kamoiliili.  There,  he  submitted  the  body 
to  his  elder  brother,  who  called  upon  two  spirit  sisters 
of  theirs,  with  whose  aid  they  finally  succeeded  in 
restoring  it  to  life.  In  the  course  of  the  treatment  she 
was  frequently  taken  to  an  underground  water-cave, 
called  Mauoki,  for  the  Kakelekele  (hydropathic  cure). 
The  water-cave  has  ever  since  been  known  as  the 
"Water  of  Kahalaopuna." 

The  young  man  who  had  rescued  her  from  the 
grave  naturally  wanted  her  to  become  his  bride;  but 
the  girl  refused,  saying  that  as  long  as  Kauhi  lived 
she  was  his,  and  none  other's,  as  her  very  body  was, 
as  it  were,  nourished  on  his  food,  and  was  as  much  his 
property  as  the  food  had  been. 

The  elder  brother  then  counselled  the  younger  to 
seek,  in  some  way,  the  death  of  Kauhi.  To  this  end 
they  conspired  with  the  parents  of  Kahalaopuna  to 
keep   her  last   resurrection  secret.     The  young   man 


KAHALAOPUNA  127 

then  set  to  work  to  learn  all  the  meles  Kahalaopuna 
had  sung  to  her  lover  during  that  fatal  journey.  When 
he  knew  these  songs  well,  he  sought  the  kilu  (play, 
or  game)  houses  of  the  King  and  high  chiefs,  where 
Kauhi  was  sure  to  be  found. 

One  day,  when  Kauhi  was  playing,  this  young  man 
placed  himself  on  the  opposite  side,  and  as  Kauhi 
ceased,  took  up  the  kilu  and  chanted  the  first  of 
Kahalaopuna's  meles. 

Kauhi  was  very  much  surprised,  and  contrary  to 
the  etiquette  of  the  game  of  kilu,  stopped  him  in  his 
play  to  ask  him  where  he  had  learned  that  song. 
The  young  man  answered  he  had  learned  it  from 
Kahalaopuna,  the  famous  Manoa  beauty,  who  was 
a  friend  of  his  sister's  and  who  was  now  on  a  visit  at 
their  house.  Kauhi,  knowing  the  owl  had  deserted 
the  body  of  the  girl,  felt  certain  that  she  was  really 
dead,  and  accused  the  other  of  telling  a  lie.  This  led 
to  an  angry  and  stormy  scene,  when  the  antagonists 
were  parted  by  orders  of  the  King. 

The  next  night  found  them  both  at  the  kilu  house, 
when  the  second  of  Kahalaopuna's  songs  was  sung, 
and  another  angry  discussion  took  place.  Again  they 
were  separated  by  others.  On  the  third  night,  the 
third  song  having  been  sung,  the  dispute  between 
the  young  men  became  so  violent  that  Kauhi  told  the 
young  man  that  the  Kahalaopuna  he  knew  must  be 
an  impostor,  as  the  real  person  of  that  name  was  dead, 
to  his  certain  knowledge.  He  dared  him  to  produce 
the  young  woman  whom  he  had  been  representing  as 
Kahalaopuna;  and  should  she   not   prove   to   be  the 


128  HAWAIIAN    FOLK   TALES 

genuine  one  then  his  life  should  be  the  forfeit,  and  on 
the  other  hand,  if  it  should  be  the  real  one,  then  he, 
Kauhi,  should  be  declared  the  liar  and  pay  for  his 
insults  to  the  other  with  his  life. 

This  was  just  what  the  young  man  had  been 
scheming  to  compass,  and  he  quickly  assented  to  the 
challenge,  calling  on  the  King  and  chiefs  to  take 
notice  of  the  terms  of  agreement,  and  to  see  that  they 
were  enforced. 

On  the  appointed  day  Kahalaopuna  went  to 
Waikiki,  attended  by  her  parents,  relatives,  servants, 
and  the  two  spirit  sisters,  who  had  assumed  human 
form  for  that  day  so  as  to  accompany  their  friend  and 
advise  her  in  case  of  necessity.  Akaaka,  the  grand- 
father, who  had  been  residing  in  Waikiki  some  little 
time  previous  to  the  dispute  between  the  young  men, 
was  appointed  one  of  the  judges  at  the  approach- 
ing trial. 

Kauhi  had  consulted  the  priests  and  sorcerers  of  his 
family  as  to  the  possibility  of  the  murdered  girl  hav- 
ing assumed  human  shape  for  the  purpose  of  working 
him  some  injury.  Kaea,  a  famous  priest  and  seer 
of  his  family,  told  him  to  have  the  large  leaves  of  the 
a-pe  (Calladium  costatum)  spread  where  Kahalaopuna 
and  party  were  to  be  seated.  If  she  was  a  spirit, 
she  would  not  be  able  to  tear  the  a-pe  leaf  on  which 
she  would  be  seated,  but  if  human,  the  leaf  or  leaves 
would  be  torn.  With  the  permission  of  the  King, 
this  was  done.  The  latter,  surrounded  by  the  highest 
chiefs  and  a  vast  assemblage  from  all  parts  of  the 
island,  was  there  to  witness  the  test. 


KAHALAOPUNA  129 

When  Kahalaopuna  and  party  were  on  the  road 
to  the  scene  of  the  test,  her  spirit  friends  informed  her 
of  the  a-pe  leaves,  and  advised  her  to  trample  on  them 
so  as  to  tear  them  as  much  as  possible,  as  they,  being 
spirits,  would  be  unable  to  tear  the  leaves  on  which 
they  should  be  seated,  and  if  any  one's  attention  were 
drawn  to  them,  they  would  be  found  out  and  killed 
by  the  poe po-i  uhane  (spirit  catchers). 

The  young  girl  faithfully  performed  what  was 
required  of  her.  Kaea,  on  seeing  the  torn  leaves, 
remarked  that  she  was  evidently  human,  but  that  he 
felt  the  presence  of  spirits,  and  would  watch  for  them, 
feeling  sure  they  were  in  some  way  connected  with 
the  girl.  Akaaka  then  told  him  to  look  in  a  calabash 
of  water,  when  he  would  in  all  probability  see  the 
spirits.  The  seer,  in  his  eagerness  to  unravel  the 
mystery,  forgot  his  usual  caution  and  ordered  a  vessel 
of  water  to  be  brought,  and,  looking  in,  he  saw  only 
his  own  reflection.  Akaaka  at  that  moment  caught 
the  reflection  of  the  seer  .(which  was  his  spirit),  and 
crushed  it  between  his  palms,  and  at  that  moment 
the  seer  dropped  down  dead.  Akaaka  now  turned 
around  and  opened  his  arms  'and  embraced  Kahalao- 
puna, thus  acknowledging  her  as  his  own  beloved 
granddaughter. 

The  King  now  demanded  of  the  girl  and  of  Kauhi 
an  account  of  all  that  had  happened  between  them, 
and  of  the  reported  death  of  the  maiden.  They  both 
told  their  stories,  Kauhi  ascribing  his  anger  to  hearing 
the  assertions  of  the  two  disfigured  men,  Kumauna 
and  Keawaa.     These  two,  on  being  confronted  with 


i3o  HAWAIIAN    FOLK   TALES 

the  girl,  acknowledged  never  having  seen  her  before, 
and  that  all  their  words  had  been  idle  boastings.  The 
King  then  said :  "As  your  fun  has  cost  this  innocent 
girl  so  much  suffering,  it  is  my  will  that  you  two  and 
Kauhi  suffer  death  at  once,  as  a  matter  of  justice; 
and  if  your  gods  are  powerful  enough  to  restore  you, 
so  much  the  better  for  you." 

Two  large  imus  (ground  ovens)  had  been  heated  by 
the  followers  of  the  young  men,  in  anticipation  of  the 
possible  fate  of  either,  and  Kauhi,  with  the  two 
mischief-makers  and  such  of  their  respective  followers 
and  retainers  as  preferred  to  die  with  their  chiefs,  were 
baked  therein. 

The  greater  number  of  Kauhi's  people  were  so 
incensed  with  his  cruelty  to  the  lovely  young  girl  that 
they  transferred  their  allegiance  to  her,  offering  them- 
selves for  her  vassals  as  restitution,  in  a  measure,  for 
the  undeserved  sufferings  borne  by  her  at  the  hands 
of  their  cruel  chief. 

The  King  gave  her  for  a  bride  to  the  young  man 
who  had  not  only  saved  her,  but  had  been  the  means 
of  avenging  her  wrongs. 

The  imus  in  which  Kauhi  and  his  companions  were 
baked  were  on  the  side  of  the  stream  of  Apuakehau, 
in  the  famous  Ulukou  grove,  and  very  near  the  sea. 
The  night  following,  a  great  tidal  wave,  sent  in  by 
a  powerful  old  shark  god,  a  relative  of  Kauhi's,  swept 
over  the  site  of  the  two  ovens,  and  in  the  morning 
it  was  seen  that  their  contents  had  disappeared.  The 
bones  had  been  taken  by  the  old  shark  into  the  sea. 
The  chiefs,  Kumauna  and  Keawaa,  were,  through  the 


KAHALAOPUNA  131 

power  of  their  family  gods,  transformed  into  the  two 
mountain  peaks  on  the  eastern  corner  of  Manoa 
Valley,  while  Kauhi  and  his  followers  were  turned 
into  sharks. 

Kahalaopuna  lived  happily  with  her  husband  for 
about  two  years.  Her  grandfather,  knowing  of  Kauhi's 
transformation,  and  aware  of  his  vindictive  nature, 
strictly  forbade  her  from  ever  going  into  the  sea.  She 
remembered  and  heeded  the  warning  during  those 
years,  but  one  day,  her  husband  and  all  their  men 
having  gone  to  Manoa  to  cultivate  kalo  {Colocasia 
antiquorum),  she  was  left  alone  with  her  maid  servants. 

The  surf  on  that  day  was  in  fine  sporting  condi- 
tion, and  a  number  of  young  women  were  surf-riding, 
and  Kahalaopuna  longed  to  be  with  them.  Forgetting 
the  warning,  as  soon  as  her  mother  fell  asleep  she 
slipped  out  with  one  of  her  maids  and  swam  out  on  a 
surf-board.  This  was  Kauhi's  opportunity,  and  as 
soon  as  she  was  fairly  outside  the  reef  he  bit  her 
in  two  and  held  the  upper  half  of  the  body  up  out 
of  the  water,  so  that  all  the  surf-bathers  would  see 
and  know  that  he  had  at  last  obtained  his  revenge. 

Immediately  on  her  death  the  spirit  of  the  young 
woman  went  back  and  told  her  sleeping  mother 
of  what  had  befallen  her.  The  latter  woke  up,  and, 
missing  her,  gave  the  alarm.  This  was  soon  con- 
firmed by  the  terrified  surf-bathers,  who  had  all  fled 
ashore  at  seeing  the  terrible  fate  of  Kahalaopuna. 
Canoes  were  launched  and  manned,  and  chase  given 
to  the  shark  and  his  prey,  which  could  be  easily 
tracked  by  the  blood. 


132  HAWAIIAN    FOLK   TALES 

He  swam  just  far  enough  below  the  surface  of  the 
water  to  be  visible,  and  yet  too  far  to  be  reached  with 
effect  by  the  fishing-spears  of  the  pursuers.  He  led 
them  a  long  chase  to  Waianae;  then,  in  a  sandy  open- 
ing in  the  bottom  of  the  sea,  where  everything  was 
visible  to  the  pursuers,  he  ate  up  the  young  woman, 
so  that  she  could  never  again  be  restored  to  this  life. 

Her  parents,  on  hearing  of  her  end,  retired  to  Manoa 
Valley,  and  gave  up  their  human  life,  resolving  them- 
selves into  their  supernatural  elements.  Kahaukani, 
the  father,  is  known  as  the  Manoa  wind,  but  his  usual 
and  visible  form  is  the  grove  of  ha-u  (hibiscus) 
trees,  below  Kahaiamano.  Kauakuahine,  the  mother, 
assumed  her  rain  form,  and  is  very  often  to  be  met 
with  about  the  former  home  of  her  beloved  child. 

The  grandparents  also  gave  up  their  human  forms, 
and  returned,  the  one  to  his  mountain  form,  and  the 
other  into  the  lehua  bushes  still  to  be  met  with  on  the 
very  brow  of  the  hill,  where  they  keep  watch  over 
the  old  home  of  their  petted  and  adored  grandchild. 


XII 

THE    PUNAHOU    SPRING 

MRS.   E.  M.   NAKUINA 

np^HERE  formerly  lived  on  the  Kaala  Mountains 
a  chief  by  the  name  of  Kahaakea.  He  had  two 
children,  a  boy  and  a  girl,  twins,  whose  mother  had 
died  at  their  birth.  The  brother  was  called  Kauawaa- 
hila  (Waahila  Rain),  and  the  girl  Kauakiowao  (Mountain 
Mist).  Kahaakea  was  very  tenderly  attached  to  his 
motherless  children,  and  after  a  while  took  to  himself 
a  wife,  thinking  thus  to  provide  his  children  with  a 
mother's  care  and  love.  This  wife  was  called  Hawea 
and  had  a  boy  by  her  former  husband.  This  boy  was 
deformed  and  ugly,  while  the  twins  were  very  beau- 
tiful. The  stepmother  was  jealous  of  their  beauty,  and 
resented  the  universal  admiration  expressed  for  them, 
while  no  one  noticed  her  boy  except  with  looks  of 
aversion.  She  was  very  considerate  toward  the  twins 
when  their  father  was  present,  but  hated  and  detested 
them  most  violently.  When  they  were  about  ten  years 
old  their  father  had  occasion  to  go  to  Hawaii,  and  had 
to  remain  away  a  long  time.  He  felt  perfectly  safe  in 
leaving  his  children  with  his  wife,  as  she  had  always 
feigned  great  love  for  them,  and  had  successfully  con- 
cealed from  him  her  real  feelings  in  regard  to  them. 

+  33 


i34  HAWAIIAN    FOLK   TALES 

But  as  soon  as  he  was  fairly  away  she  commenced  a 
series  of  petty  persecutions  of  the  poor  children. 

It  seems  the  mother  of  the  children  had  been  "uhae 
ia"  at  her  death.  That  is,  certain  prayers,  invoca- 
tions, fasting,  and  humiliation  had  been  performed  by 
certain  relatives  of  the  deceased,  and  quantities  of  pre- 
pared awa,  black,  unblemished  pig,  red  fish,  and  all 
the  customary  food  of  the  gods,  had  been  prepared  and 
offered  with  the  object  of  strengthening  the  spirit  of 
the  departed  and  of  attracting  it  strongly,  as  well  as 
giving  it  a  sort  of  power  and  control  over  mundane 
affairs  and  events.  So  when  Hawea  began  to  persecute 
her  stepchildren,  the  spirit  of  their  own  mother  would 
assist  and  protect  them. 

The  persecutions  of  the  stepmother  at  last  became 
unendurable  to  the  twins.  She  not  only  deprived 
them  of  food,  clothing,  and  water,  but  subjected  them 
besides  to  all  sorts  of  indignities  and  humiliations. 
Driven  to  desperation,  they  fled  to  Konahuanui,  the 
mountain  peak  above  the  Pali  of  Nuuanu;  but  were 
soon  discovered  and  driven  away  from  there  by  the 
cruel  Hawea.  They  then  went  to  the  head  of  Manoa 
Valley.  The  stepmother  was  not  at  all  pleased  at 
their  getting  out  of  the  way  of  her  daily  persecutions, 
and  searched  for  them  everywhere.  She  finally  tracked 
them  by  the  constant  appearance  of  rainbows  at  the 
head  of  Manoa  Valley,  those  unfailing  attendants  of 
rain  and  mist.  The  children  were  again  driven  away 
and  told  to  return  to  Kaala,  where  they  would  be 
constantly  under  her  eye;  but  they  ran  and  hid  them- 
selves in  a  small  cave  on  the  side  of  the  hill  of  Kukaoo, 


THE    PUNAHOU    SPRING  135 

whose  top  is  crowned  by  the  temple  of  the  Mene- 
hunes.  Here  they  lived  some  time  and  cultivated  a 
patch  of  sweet  potatoes,  their  food  at  this  time  being 
grasshoppers  and  greens.  The  greens  were  the  leaves 
and  the  tender  shoots  of  the  popolo,  aheahea,  pakai, 
laulele  and  potato  vines,  cooked  by  rolling  hot  stones 
around  and  among  them  in  a  covered  gourd.  This  is 
called  the  puholoholo. 

When  their  potato  tubers  were  fit  to  be  eaten,  the 
brother  (Waahila  Rain)  made  a  double  imu  (oven), 
having  a  kapu,  or  sacred  side,  for  his  food  and  a  noa,  or 
free  side,  for  his  sister.  The  little  cave  that  was  their 
dwelling  was  also  divided  in  two,  a  sacred  and  a  free 
part,  respectively,  for  brother  and  sister.  The  cave  can 
still  be  seen,  and  the  wall  of  stone  dividing  it  in  two 
was  still  intact  a  few  years  ago,  as  also  was  the  double 
imu.  In  olden  times  it  was  tabooed  to  females  to 
appear  at  any  eating-place  of  the  males. 

When  their  crops  were  fairly  ripe,  the  stepmother 
found  them  again,  and  drove  them  away  from  their 
cave,  she  appropriating  the  fruit  of  their  labors.  The 
children  fled  to  the  rocky  hills  just  back  of  Punahou, 
where  they  found  two  small  caves,  which  the  brother 
and  sister  occupied,  respectively,  as  dwellings.  The 
rolling  plains  and  small  ravines  of  the  surrounding 
country,  and  of  what  was  later  known  as  the  Punahou 
pasture,  were  not  then  covered  with  manienie  grass, 
but  with  the  indigenous  shrubs  and  bushes,  tall  ilimas, 
aheaheas,  popolo,  etc.,  making  close  thickets,  with 
here  and  there  open  spaces  covered  with  manienie- 
akiaki,  the  valuable  medicinal  grass  of  the  olden  times. 


i36  HAWAIIAN    FOLK   TALES 

These  shrubs  and  bushes  either  bore  edible  fruit  or 
flowers,  or  the  leaves  and  tender  shoots  made  nourishing 
and  satisfying  food  when  cooked  in  the  way  previously 
described.  The  poor  children  lived  on  these  and 
grasshoppers,  and  sometimes  wild  fowl. 

One  day  the  sister,  Kauakiowao,  told  her  brother 
that  she  wanted  to  bathe,  and  complained  of  their 
having  taken  up  their  residence  in  a  place  where  no 
water  could  be  found.  Her  brother  hushed  her  com- 
plaint by  telling  her  that  it  was  a  safe  place,  and  one 
where  their  stepmother  would  not  be  likely  to  look 
for  them,  but  he  would  try  to  get  her  some  water.  In 
his  trips  around  the  neighborhood  for  fruit  and  greens 
he  had  noticed  a  large  rain-water  pond  to  the  east  of 
the  hill  on  which  they  dwelt.  This  pond  was  called 
Kanawai.  Here  he  sometimes  came  to  snare  wild 
ducks.  He  also  had  met  and  knew  the  Kakea  water 
god,  a  moo,  who  had  charge  of  and  controlled  all  the 
water  sources  of  Manoa  and  Makiki  Valleys.  This 
god  was  one  of  the  ancestors  of  the  children  on  the 
mother's  side,  and  was  on  the  best  of  terms  with 
Waahila  rain.  The  boy  paid  him  a  visit,  and  asked 
him  to  assist  him  to  open  a  watercourse  from  the  pond 
of  Kanawai  to  a  place  he  indicated  in  front  of 
and  below  the  caves  inhabited  by  himself  and  his 
sister.  The  old  water  god  not  only  consented  to  help 
his  young  relative,  but  promised  to  divide  the  water 
supply  of  the  neighboring  Wailele  spring,  and  let  it 
run  into  the  watercourse  that  the  boy  would  make, 
thus  insuring  its  permanence. 

Waahila  Rain  then  went  to  the  pond  of  Kanawai  and 


THE    PUNAHOU   SPRING  137 

dived  under,  the  water  god  causing  a  passage  to  open 
underground  to  the  spot  indicated,  and  swam  through 
the  water  underground  till  he  came  out  at  the  place 
now  known  as  the  Punahou  Spring.  The  force  of  the 
rushing  waters  as  they  burst  through  the  ground  soon 
sufficed  to  make  a  small  basin,  which  the  boy  proceeded 
to  bank  and  wall  up,  leaving  a  narrow  outlet  for  the  sur- 
plus waters.  With  the  invisible  help  of  the  old  water 
god,  he  immediately  set  to  work  to  excavate  a  good- 
sized  pond  for  his  sister  to  swim  in,  and  when  she 
awoke  from  a  noonday  nap,  she  was  astonished  to 
behold  a  lovely  sheet  of  water  where,  in  the  morning, 
was  only  dry  land.  Her  brother  was  swimming  and 
splashing  about  in  it,  and  gayly  called  to  his  sister  to 
come  and  try  her  bathing-place. 

Kauawaahila  afterward  made  some  kalo  patches, 
and  people,  attracted  by  the  water  and  consequent  fer- 
tility of  the  place,  came  and  settled  about,  voluntarily 
offering  themselves  as  vassals  to  the  twins.  More  and 
more  kalo  patches  were  excavated,  and  the  place  became 
a  thriving  settlement.  The  spring  became  known  as 
Ka  Punahou  (the  new  spring),  and  gave  its  name  to  the 
surrounding  place. 

About  this  time  Kahaakea  returned,  and  hearing  of 
the  persecutions  to  which  his  beloved  children  had  been 
subjected,  killed  Hawea  and  then  himself.  Rocky  Hill, 
the  home  of  the  children,  was  called  after  him,  and  is 
known  by  that  name  to  the  present  day.  Hawea  has 
ever  since  then  been  a  synonym  in  the  Hawaiian  mind 
for  a  cruel  stepmother. 

The  Mountain   Mist  and  Waahila  Rain  afterward 


138  HAWAIIAN    FOLK   TALES 

returned  to  the  home  of  their  infancy,  Kaala,  where  they 
would  stay  a  while,  occasionally  visiting  Konahuanui 
and  upper  Manoa  Valley,  and  may  be  met  with  in 
these  places  at  the  present  day. 

They  also  occasionally  visited  Punahou,  which  was 
under  their  especial  care  and  protection;  but  when  the 
land  and  spring  passed  into  the  hands  of  foreigners, 
who  did  not  pay  homage  to  the  twins,  and  who  allowed 
the  springs  to  be  defiled  by  the  washing  of  unclean 
articles  and  by  the  bathing  of  unclean  persons,  the  twins 
indignantly  left  the  place,  and  retired  to  the  head  of 
Manoa  Valley. 

They  sometimes  pass  swiftly  over  their  old  home 
on  their  way  to  Kaala,  or  Konahuanui,  and  on  such 
occasions  will  sometimes  linger  sorrowfully  for  a  few 
minutes  about  Rocky  Hill.  The  rain-water  pond  of 
Kanawai  is  now  always  dry,  as  the  shrubs  and  bushes 
which  supplied  the  food  of  the  twins  favored  of  the 
gods  have  disappeared.  Old  natives  say  that  there  is 
now  no  inducement  for  the  gentle  rain  of  the  Uakiowao 
and  Uawaahila  to  visit  those  bare  hills  and  plains,  as 
they  would  find  no  food  there. 


XIII 

OAHUNUI 

MRS.  E.   M.   NAKUINA 

^\N  the  plateau  lying  between  Ewa  and  Waialua,  on 
^^^  the  island  of  Oahu,  and  about  a  mile  off,  and 
mauka  of  the  Kaukonahua  bridge,  is  the  historical 
place  called  Kukaniloko.  This  was  the  ancient  birth- 
place of  the  Oahu  kings  and  rulers.  It  was  incumbent 
on  all  women  of  the  royal  line  to  retire  to  this  place 
when  about  to  give  birth  to  a  child,  on  pain  of  for- 
feiting the  rank,  privileges,  and  prerogatives  of  her 
expected  offspring,  should  that  event  happen  in  a  less 
sacred  place. 

The  stones  were  still  standing  some  years  /ago,  and 
perhaps  are  yet  undisturbed,  where  the  royal  accouche- 
ments  took  place.  In  ancient  times  this  locality  was 
taboo  ground,  for  here  the  high  priest  of  the  island  had 
his  headquarters.  Himself  descended  from  the  chief 
families,  and  being,  in  many  instances,  an  uncle  or 
younger  brother  of  the  reigning  king,  or  connected  by 
marriage  with  those  of  the  royal  line,  and  being  also 
at  the  head  of  a  numerous,  well  organized,  and  power- 
ful priesthood,  his  influence  was  hardly  second  to  that 
of  the  king,  and  in  some  matters  his  authority  was 
paramount. 

139 


140  HAWAIIAN    FOLK   TALES 

A  few  miles  mauka  of  Kukaniloko,  toward  the  Wai- 
mea  Mountains,  is  Helemano,  where  the  last  of  the 
cannibal  chiefs  from  the  South  Seas  finally  settled  when 
driven  from  the  plains  of  Mokuleia  and  Waialua  by 
the  inhabitants  of  those  districts;  for  the  people  had 
been  exasperated  by  the  frequent  requisitions  on  the 
kamaainas  (original  inhabitants)  by  the  stranger  chiefs 
to  furnish  material  for  their  cannibal  feasts. 

To  the  east  of  Helemano,  and  about  the  same  dis- 
tance from  Kukaniloko,  is  Oahunui  (Greater  Oahu), 
another  historical  place.  This  was  the  residence  of  the 
kings  of  the  island.  Tradition  has  it  that  previous  to 
the  advent  of  the  cannibal  strangers  the  place  was 
known  by  another  name. 

When  the  Lo  Aikanaka,  as  the  last  of  the  man- 
eating  chiefs  are  called,  were  constrained  to  take  up 
their  residence  in  upper  Helemano,  a  district  just  out- 
side of  the  boundaries  of  those  reserved  for  the  royal 
and  priestly  residences,  a  young  man  called  Oahunui  was 
king.  An  elder  sister  named  Kilikiliula,  who  had  been 
as  a  mother  to  him,  was  supposed  to  share  equally 
with  him  the  royal  power  and  prerogative.  This  sister 
was  married  to  a  chief  named  Lehuanui,  of  the  priestly 
line,  but  one  not  otherwise  directly  connected  with 
royalty,  and  was  the  mother  of  three  children;  the  two 
eldest  being  boys  and  the  youngest  a  girl.  They  all 
lived  together  in  the  royal  enclosure,  but  in  separate 
houses,  according  to  ancient  custom. 

Now,  the  Lo  Aikanaka,  on  establishing  themselves 
in  upper  Helemano,  had  at  first  behaved  very  well. 
They  had  been  circumspect  and  prudent  in  their  inter- 


OAHUNUI  141 

course  with  the  royal  retainers,  and  had  visited  the 
young  King  to  render  their  homage  with  every  appear- 
ance of  humility. 

Oahunui  was  quite  captivated  by  the  plausible,  suave 
manners  of  the  ingratiating  southern  chief  and  those  of 
his  immediate  retainers,  and  he  invited  them  to  a  feast. 

This  civility  was  reciprocated,  and  the  King  dined 
with  the  strangers.  Here  it  was  strongly  suspected 
that  the  dish  of  honor  placed  before  the  King  was 
human  flesh,  served  under  the  guise  of  pork. 

The  King  found  the  dish  very  much  to  his  liking, 
and  intimated  to  the  Lo  Aikanaka  chief  that  his  aipuu- 
puu  (chief  cook  or  steward)  understood  the  preparation 
and  cooking  of  pork  better  than  the  royal  cook  did. 

The  Lo  Aikanaka  took  the  hint,  and  the  young 
King  became  a  very  frequent  guest  at  the  Southerner's 
board — or  rather,  mat  table.  Some  excuse  or  other 
would  be  given  to  invite  the  royal  guest,  such  as  a 
challenge  to  the  King  to  a  game  of  konane  (a  game 
like  checkers);  or  a  contest  of  skill  in  the  different 
athletic  and  warlike  sports  would  be  arranged,  and 
Oahunui  would  be  asked  to  be  the  judge,  or  simply 
invited  to  view  them.  As  a  matter  of  course,  it  would 
be  expected  that  the  King  would  remain  after  the  sports 
and  partake  of  food  when  on  friendly  visits  of  this 
nature.  Thus  with  one  excuse  or  another  he  spent  a 
great  deal  of  his  time  with  his  new  subjects  and  friends. 

To  supply  the  particular  dainty  craved  by  the  royal 
visitor,  the  Lo  Aikanaka  had  to  send  out  warriors  to 
the  passes  leading  to  Waianae  from  Lihue  and  Kalena, 
and  also  to  the  lonely  pathway  leading  up  to  Kalakini, 


142  HAWAIIAN    FOLK   TALES 

on  the  Waimea  side,  there  to  lie  in  ambush  for  any- 
lone  traveller,  or  belated  person  after  la-i,  aaho,  or 
ferns.  Such  a  one  would  fall  an  easy  prey  to  the  Lo 
Aikanaka  stalwarts,  skilful  in  the  art  of  the  lua  (to  kill 
by  breaking  the  bones). 

This  went  on  for  some  time,  until  the  unaccountable 
disappearance  of  so  many  people  began  to  be  connected 
with  the  frequent  entertainments  by  the  southern  chief. 
Oahunui's  subjects  began  to  hint  that  their  young  King 
had  acquired  the  taste  for  human  flesh  at  these  feasts, 
and  that  it  was  to  gratify  his  unnatural  appetite  for  the 
horrid  dish  that  he  paid  his  frequent  visits  to  those 
who  were  his  inferiors,  contrary  to  all  royal  precedent. 

The  people's  disapproval  of  the  intimacy  of  Oahu- 
nui  with  his  new  friends  was  expressed  more  and  more 
openly,  and  the  murmurs  of  discontent  grew  loud  and 
deep.  His  chiefs  and  high  priest  became  alarmed,  and 
begged  him  to  discontinue  his  visits,  or  they  would 
not  be  answerable  for  the  consequences.  The  King 
was  thereby  forced  to  heed  their  admonitions  and 
promised  to  keep  away  from  Lo's,  and  did  so  for  quite 
a  while. 

Now,  all  the  male  members  of  the  royal  family  ate 
their  meals  with  the  King  when  he  was  at  home. 
This  included,  among  others,  Lehuanui,  his  sister's 
husband,  and  their  two  sons — healthy,  chubby  little 
lads  of  about  eight  and  six  years  of  age.  One  day 
after  breakfast,  as  the  roar  of  the  surf  at  Waialua  could 
be  distinctly  heard,  the  King  remarked  that  the  fish  of 
Ukoa  pond  at  Waialua  must  be  pressing  on  to  the 
makaha  (floodgates)  and  he  would  like  some  aholehole. 


OAHUNUI  143 

This  observation  really  meant  a  command  to  his 
brother-in-law  to  go  and  get  the  fish,  as  he  was  the 
highest  chief  present  except  his  two  royal  nephews,  too 
small  to  assume  such  duties. 

Lehuanui,  Kilikiliula's  husband,  accordingly  went 
to  Waialua  with  a  few  of  his  own  family  retainers  and 
a  number  of  those  belonging  to  the  King.  They 
found  the  fish  packed  thick  at  the  makaha,  and  were 
soon  busily  engaged  in  scooping  out,  cleaning,  and 
salting  them.  It  was  quite  late  at  night  when  Lehua- 
nui, fatigued  with  the  labors  of  the  day,  lay  down  to 
rest.  He  had  been  asleep  but  a  short  time  when  he 
seemed  to  see  his  two  sons  standing  by  his  head.  The 
eldest  spoke  to  him:  "Why  do  you  sleep,  my  father? 
While  you  are  down  here  we  are  being  eaten  by  your 
brother-in-law,  the  King.  We  were  cooked  and  eaten 
up,  and  our  skulls  are  now  hanging  in  a  net  from  a 
branch  of  the  lehua-tree  you  are  called  after,  and  the 
rest  of  our  bones  are  tied  in  a  bundle  and  buried  under 
the  tree  by  the  big  root  running  to  the  setting  sun." 

Then  they  seemed  to  fade  away,  and  Lehuanui 
started  up,  shivering  with  fear.  He  hardly  knew 
whether  he  had  been  dreaming  or  had  actually  seen 
an  apparition  of  his  little  sons.  He  had  no  doubt 
they  were  dead,  and  as  he  remembered  all  the  talk  and 
innuendoes  about  the  King's  supposed  reasons  for 
visiting  the  strangers  and  the  enforced  cessation  of 
those  visits  at  the  urgent  request  of  the  high  priest 
and  the  chiefs,  he  came  to  the  conclusion  that  the 
King  had  expressed  a  desire  for  fish  in  his  presence 
only  to  send  him  out  of  the  way.      He  reasoned  that 


i44  HAWAIIAN    FOLK   TALES 

no  doubt  the  King  had  noticed  the  chubby  forms  and 
rounded  limbs  of  the  little  lads,  and  being  debarred  a 
chance  of  partaking  surreptitiously  of  human  flesh, 
had  compelled  his  servants  to  kill,  cook,  and  serve  up 
his  own  nephews.  In  satisfying  his  depraved  appe- 
tite, he  had  also  got  rid  of  two  who  might  become 
formidable  rivals ;  for  it  was  quite  within  the  possibili- 
ties that  the  priests  and  chiefs  in  the  near  future, 
should  he  be  suspected  of  a  desire  for  a  further  indul- 
gence in  cannibal  diet,  might  depose  him,  and  proclaim 
either  one  of  the  young  nephews  his  successor. 

The  father  was  so  troubled  that  he  aroused  his 
immediate  body  servant,  and  the  two  left  Waialua  for 
home  shortly  after  midnight.  They  arrived  at  the 
royal  enclosure  at  dawn,  and  went  first  to  the  lehua- 
tree  spoken  of  by  the  apparition  of  the  child,  and  on 
looking  up  amid  the  branches,  sure  enough  there 
dangled  two  little  skulls  in  a  large-meshed  fishing-net. 
Lehuanui  then  stooped  down  and  scraped  away  the 
leaves  and  loose  dirt  from  the  root  indicated,  and  out 
rolled  a  bundle  of  tapa,  which  on  being  opened  was 
found  to  contain  the  bones  of  two  children.  The 
father  reached  up  for  the  net  containing  the  skulls,  and 
putting  the  bundle  of  tapa  in  it,  tied  the  net  around 
his  neck.  The  servant  stood  by,  a  silent  and  grieved 
spectator  of  a  scene  whose  meaning  he  fully  under- 
stood. 

The  father  procured  a  stone  adze  and  went  to  the 
King's  sleeping-house,  the  servant  still  following. 
Here  every  one  but  an  old  woman  tending  the  kukui- 
nut  candle  was  asleep.      Oahunui  was  stretched  out  on 


OAHUNUI  145 

a  pile  of  soft  mats  covered  with  his  paiula>  the  royal  red 
kapa  of  old.  The  cruel  wretch  had  eaten  to  excess  of 
the  hateful  dish  he  craved,  and  having  accompanied  it 
with  copious  draughts  of  awa  juice,  was  in  a  heavy, 
drunken  sleep. 

Lehuanui  stood  over  him,  adze  in  hand,  and  called, 
"O  King,  where  are  my  children?"  The  stupefied 
King  only  stirred  uneasily,  and  would  not,  or  could 
not,  awake.  Lehuanui  called  him  three  times,  and 
the  sight  of  the  drunken  brute,  gorged  with  his  flesh 
and  blood,  so  enraged  the  father  that  he  struck  at 
Oahunui's  neck  with  his  stone  adze,  and  severed  the 
head  from  the  body  at  one  blow. 

The  father  and  husband  then  strode  to  his  own 
sleeping-house,  where  his  wife  lay  asleep  with  their 
youngest  child  in  her  arms.  He  aroused  her  and 
asked  for  his  boys.  The  mother  could  only  weep, 
without  answering.  He  upbraided  her  for  her  devo- 
tion to  her  brother,  and  for  having  tamely  surrendered 
her  children  to  satisfy  the  appetite  of  the  inhuman 
monster.  He  reminded  her  that  she  had  equal  power 
with  her  brother,  and  that  the  latter  was  very  un- 
popular, and  had  she  chosen  to  resist  his  demands  and 
.called  on  the  retainers  to  defend  her  children,  the 
King  would  have  been  killed  and  her  children  saved. 

He  then  informed  her  that,  as  she  had  given  up  his 
children  to  be  killed  for  her  brother,  he  had  killed  him 
in  retaliation,  and,  saying,  <c  You  have  preferred  your 
brother  to  me  and  mine,  so  you  will  see  no  more  of  me 
and  mine,"  he  tore  the  sleeping  child  from  her  arms 
and  turned  to  leave  the  house. 


146  HAWAIIAN    FOLK   TALES 

The  poor  wife  and  mother  followed,  and,  flinging 
herself  on  her  husband,  attempted  to  detain  him 
by  clinging  to  his  knees ;  but  the  father,  crazed  by  his 
loss  and  the  thought  of  her  greater  affection  for  a 
cruel,  inhuman  brother  than  for  her  own  children, 
struck  at  her  with  all  his  might,  exclaiming,  "  Well, 
then,  follow  your  brother,"  and  rushed  away,  followed 
by  all  his  retainers. 

Kilikiliula  fell  on  the  side  of  the  stream  opposite  to 
where  the  lehua-tree  stood,  and  is  said  to  have  turned 
to  stone.  The  stone  is  pointed  out  to  this  day,  bal- 
anced on  the  hillside  of  the  ravine  formed  by  the 
stream,  and  is  one  of  the  objects  for  the  Hawaiian 
sightseer. 

The  headless  body  of  Oahunui  lay  where  he  was 
killed,  abandoned  by  every  one.  The  story  runs  that 
in  process  of  time  it  also  turned  to  stone,  as  a  witness 
to  the  anger  of  the  gods  and  their  detestation  of  his 
horrible  crime.  All  the  servants  who  had  in  any  way 
been  concerned,  in  obedience  to  royal  mandate,  in 
killing  and  cooking  the  young  princes  were,  at  the 
death  of  Kilikiliula,  likewise  turned  to  stone,  just  as 
they  were,  in  the  various  positions  of  crouching,  kneel- 
ing, or  sitting.  All  the  rest  of  the  royal  retainers,  with 
the  lesser  chiefs  and  guards,  fled  in  fear  and  disgust  from 
the  place,  and  thus  the  once  sacred  royal  home  of  the 
Oahuan  chiefs  was  abandoned  and  deserted. 

The  great  god  Kane's  curse,  it  is  believed,  still 
hangs  over  the  desolate  spot,  in  proof  of  which  it  is 
asserted  that,  although  all  this  happened  hundreds  of 
years  ago,  no  one  has  ever  lived  there  since. 


XIV 

AHUULA 

A  LEGEND  OF  KANIKANIAULA  AND  THE   FIRST 
FEATHER  CLOAK 

MRS.   E.  M.   NAKUINA 

TTLEIO  was  a  kukini  (trained  runner)  in  the  service 
"^  of  Kakaalaneo,  King  of  Maui,  several  runners 
being  always  kept  by  each  king  or  alii  of  consequence. 
These  kukinis,  when  sent  on  any  errand,  always  took 
a  direct  line  for  their  destination,  climbing  hills  with 
the  agility  of  goats,  jumping  over  rocks  and  streams, 
and  leaping  from  precipices.  They  were  so  fleet  of 
foot  that  the  common  illustration  of  the  fact  among 
thenatives  was  the  saying  that  when  a  kukini  was  sent  on 
an  errand  that  would  ordinarily  take  a  day  and  a  night, 
fish  wrapped  in  ki  leaves  (known  as  lawalu),  if  put  on 
the  fire  on  his  starting,  would  not  be  cooked  suffi- 
ciently to  be  turned  before  he  would  be  back.  Being 
so  serviceable  to  the  aliis,  kukinis  always  enjoyed  a 
high  degree  of  consideration,  freedom,  and  immunity 
from  the  strict  etiquette  and  unwritten  laws  of  a 
Hawaiian  court.  There  was  hardly  anything  so 
valuable  in  their  master's  possession  that  they  could 
not  have  it  if  they  wished. 

Eleio  was  sent  to  Hana  to  fetch  awa  for  the  King, 

147 


148  HAWAIIAN    FOLK   TALES 

and  was  expected  to  be  back  in  time  for  the  King's 
supper.  Kakaalaneo  was  then  living  at  Lahaina. 
Now,  Eleio  was  not  only  a  kukini,  but  he  was  also  a 
kahuna,  and  had  been  initiated  in  the  ceremonies  and 
observances  by  which  he  was  enabled  to  see  spirits  or 
wraiths,  and  was  skilled  in  medicines,  charms,  etc., 
and  could  return  a  wandering  spirit  to  its  body  unless 
decomposition  had  set  in. 

Soon  after  leaving  Olowalu,  and  as  he  commenced 
the  ascent  of  Aalaloloa,  he  saw  a  beautiful  young 
woman  ahead  of  him.  He  naturally  hastened  his  steps, 
intending  to  overtake  such  a  charming  fellow-traveller; 
but,  do  what  he  would,  she  kept  always  just  so  far 
ahead  of  him.  Being  the  fleetest  and  most  renowned 
kukini  of  his  time,  it  roused  his  professional  pride  to 
be  outrun  by  a  woman,  even  if  only  for  a  short  dis- 
tance ;  so  he  was  determined  to  catch  her,  and  he  gave 
himself  entirely  to  that  effort.  The  young  woman  led 
him  a  weary  chase  over  rocks,  hills,  mountains,  deep 
ravines,  precipices,  and  dark  streams,  till  they  came  to 
the  Lae  (cape)  of  Hanamanuloa  at  Kahikinui,  beyond 
Kaupo,  when  he  caught  her  just  at  the  entrance  to 
a  puoa.  A  puoa  was  a  kind  of  tower,  generally  of 
bamboo,  with  a  platform  half-way  up,  on  which  the 
dead  bodies  of  persons  of  distinction  belonging  to 
certain  families  or  classes  were  exposed  to  the  ele- 
ments. 

When  Eleio  caught  the  young  woman  she  turned 
to  him  and  cried:  "Let  me  live!  I  am  not  human, 
but  a  spirit,  and  inside  this  inclosure  is  my  dwelling." 

He  answered:   "I  have  been  aware  for  some  time 


AHUULA  149 

of  your  being  a  spirit.  No  human  being  could  have 
so  outrun  me." 

She  then  said:  "Let  us  be  friends.  In  yonder 
house  live  my  parents  and  relatives.  Go  to  them  and 
ask  for  a  hog,  kapas,  some  fine  mats,  and  a  feather 
cloak.  Describe  me  to  them  and  tell  them  that  I  give 
all  those  things  to  you.  The  feather  cloak  is  unfin- 
ished. It  is  now  only  a  fathom  and  a  half  square, 
and  was  intended  to  be  two  fathoms.  There  are 
enough  feathers  and  netting  in  the  house  to  finish  it. 
Tell  them  to  finish  it  for  you."  The  spirit  then  dis- 
appeared. 

Eleio  entered  the  puoa,  climbed  on  to  the  platform, 
and  saw  the  dead  body  of  the  girl.  She  was  in  every 
way  as  beautiful  as  the  spirit  had  appeared  to  him,  and 
apparently  decomposition  had  not  yet  set  in.  He  left 
the  puoa  and  hurried  to  the  house  pointed  out  by  the 
spirit  as  that  of  her  friends,  and  saw  a  woman  wailing, 
whom,  from  the  resemblance,  he  at  once  knew  to  be 
the  mother  of  the  girl;  so  he  saluted  her  with  an 
aloha.  He  then  said:  "I  am  a  stranger  here,  but  I 
had  a  travelling  companion  who  guided  me  to  yonder 
puoa  and  then  disappeared."  At  these  strange  words 
the  woman  stopped  wailing  and  called  to  her  husband, 
to  whom  she  repeated  what  the  stranger  had  said. 
The  latter  then  asked :  "Does  this  house  belong  to 
your 

Husband  and  wife,  wondering,  answered  at  once : 
"It  does." 

"Then,"  said  Eleio,  "my  message  is  to  you.  My 
travelling  companion  has  a  hog  a  fathom  in  length  in 


150  HAWAIIAN    FOLK    TALES 

your  care;  also  a  pile  of  fine  kapas  of  Paiula  and 
others  of  fine  quality ;  also  a  pile  of  mats  and  an 
unfinished  feather  cloak,  now  a  fathom  and  a  half  in 
length,  which  you  are  to  finish,  the  materials  being  in 
the  house.  All  these  things  she  has  given  to  me,  and 
sent  me  to  you  for  them."  Then  he  began  to  describe 
the  young  woman.  Both  parents  recognized  the 
truthfulness  of  the  description,  and  willingly  agreed  to 
give  up  the  things  which  their  beloved  daughter  must 
have  herself  given  away.  But  when  they  spoke  of 
killing  the  hog  and  making  an  ahaaina  (feast)  for  him, 
whom  they  had  immediately  resolved  to  adopt  as  a 
son,  he  said:  "Wait  a  little  and  let  me  ask:  Are  all 
these  people  I  see  around  this  place  your  friends?" 

They  both  answered:  "They  are  our  relatives — 
uncles,  aunts,  and  cousins  to  the  spirit,  who  seems  to 
have  adopted  you  either  as  husband  or  brother." 

"Will  they  do  your  bidding  in  everything?"  he 
asked. 

They  answered  that  they  could  be  relied  upon.  He 
directed  them  to  build  a  large  lanai,  or  arbor,  to  be 
entirely  covered  with  ferns,  ginger,  maile,  and  ieie  — 
the  sweet  and  odorous  foliage  greens  of  the  islands. 
An  altar  was  to  be  erected  at  one  end  of  the  lanai  and 
appropriately  decorated.  The  order  was  willingly 
carried  out,  men,  women,  and  children  working  with  a 
will,  so  that  the  whole  structure  was  finished  in  a 
couple  of  hours. 

Eleio  now  directed  the  hog  to  be  cooked.  He  also 
ordered  cooked  red  and  white  fish,  red,  white,  and 
black  cocks,  and  bananas  of  the  lele  and  maoli  varie- 


HAWAIIAN    ARRAYED    IN    FEATHER    CLOAK    AND    HELMET 


AHUULA  151 

ties,  to  be  placed  on  the  altar.  He  ordered  all  women 
and  children  to  enter  their  houses  and  to  assist  him 
with  their  prayers ;  all  pigs,  chickens,  and  dogs  to  be 
tied  in  dark  huts  to  keep  them  quiet,  and  that  the 
most  profound  silence  should  be  kept.  The  men  at 
work  were  asked  to  remember  their  gods,  and  to 
invoke  their  assistance  for  Eleio.  He  then  started  for 
Hana,  pulled  up  a  couple  of  bushes  of  awa  of  Kaeleku, 
famous  for  its  medicinal  properties,  and  was  back  again 
before  the  hog  was  cooked.  The  awa  was  prepared, 
and  when  the  preparations  for  the  feast  were  complete 
and  set  out,  he  offered  everything  to  his  gods  and 
begged  assistance  in  what  he  was  about  to  perform. 

It  seems  the  spirit  of  the  girl  had  been  lingering 
near  him  all  the  time,  seeming  to  be  attached  to  him, 
but  of  course  invisible  to  every  one.  When  Eleio 
had  finished  his  invocation  he  turned  and  caught  the 
spirit,  and,  holding  his  breath  and  invoking  the  gods, 
he  hurried  to  the  puoa,  followed  by  the  parents,  who 
now  began  to  understand  that  he  was  going  to  try  the 
kapuku  (or  restoration  to  life  of  the  dead)  on  their 
daughter.  Arriving  at  the  puoa,  he  placed  the  spirit 
against  the  insteps  of  the  girl  and  pressed  it  firmly  in, 
meanwhile  continuing  his  invocation.  The  spirit 
entered  its  former  tenement  kindly  enough  until  it 
came  to  the  knees,  when  it  refused  to  go  any  further, 
as  from  there  it  could  perceive  that  the  stomach  was 
beginning  to  decompose,  and  it  did  not  want  to  be 
exposed  to  the  pollution  of  decaying  matter.  But 
Eleio,  by  the  strength  of  his  prayers,  was  enabled  to 
push  the  spirit  up  past  the  knees  till  it  came  to  the 


152  HAWAIIAN    FOLK   TALES 

thigh  bones,  when  the  refractory  spirit  again  refused  to 
proceed.  He  had  to  put  additional  fervor  into  his 
prayers  to  overcome  the  spirit's  resistance,  and  it  pro- 
ceeded up  to  the  throat,  when  there  was  some  further 
check ;  by  this  time  the  father,  mother,  and  male  rela- 
tives were  all  grouped  around  anxiously  watching  the 
operation,  and  they  all  added  the  strength  of  their 
petitions  to  those  of  Eleio,  which  enabled  him  to  push 
the  spirit  past  the  neck,  when  the  girl  gave  a  sort  of 
crow.  There  was  now  every  hope  of  success,  and  all 
the  company  renewed  their  prayers  with  redoubled 
vigor.  The  spirit  made  a  last  feeble  resistance  at  the 
elbows  and  wrists,  which  was  triumphantly  overborne 
by  the  strength  of  the  united  prayers.  Then  it  quietly 
submitted,  took  complete  possession  of  the  body,  and 
the  girl  came  to  life.  She  was  submitted  to  the  usual 
ceremonies  of  purification  by  the  local  priest,  after 
which  she  was  led  to  the  prepared  lanai,  when  kahuna, 
maid,  parents,  and  relatives  had  a  joyous  reunion.  Then 
they  feasted  on  the  food  prepared  for  the  gods,  who 
were  only  supposed  to  absorb  the  spiritual  essence  of 
things,  leaving  the  grosser  material  parts  to  their 
devotees,  who,  for  the  time  being,  are  considered  their 
guests. 

After  the  feast  the  feather  cloak,  kapas,  and  fine 
mats  were  brought  and  displayed  to  Eleio ;  and  the 
father  said  to  him:  "Take  the  woman  thou  hast 
restored  and  have  her  for  wife,  and  remain  here  with 
us;  you  will  be  our  son  and  will  share  equally  in  the 
love  we  have  for  her." 

But   our  hero,  with  great   self-denial   and   fidelity, 


AHUULA  153 

said:  "No,  I  accept  her  as  a  charge,  but  for  wife,  she 
is  worthy  to  be  one  for  a  higher  than  I.  If  you  will 
trust  her  to  me,  I  will  take  her  to  my  master,  for  by 
her  beauty  and  charms  she  is  worthy  to  be  the  queen 
of  our  lovely  island." 

The  father  answered:  "She  is  yours  to  do  with  as 
you  will.  It  is  as  if  you  had  created  her,  for  without 
you,  where  would  she  be  now?  We  only  ask  this, 
that  you  always  remember  that  you  have  parents  and 
relatives  here,  and  a  home  whenever  you  choose." 

Eleio  then  asked  that  the  feather  cloak  be  finished 
for  him  before  he  returned  to  his  master.  All  who 
could  work  at  feathers  set  about  it  at  once,  including 
the  fair  girl  restored  to  life ;  and  he  now  learned  that 
she  was  called  Kanikaniaula. 

When  it  was  completed  he  set  out  on  his  return  to 
Lahaina  accompanied  by  the  girl,  and  taking  the 
feather  cloak  and  the  remaining  awa  he  had  not  used 
in  his  incantations.  They  travelled  slowly  according 
to  the  strength  of  Kanikaniaula,  who  now  in  the  body 
could  not  equal  the  speed  she  had  displayed  as  a 
spirit. 

Arriving  at  Launiupoko,  Eleio  turned  to  her  and 
said:  "You  wait  and  hide  here  in  the  bushes  while  I 
go  on  alone.  If  by  sundown  I  do  not  return,  I  shall 
be  dead.  You  know  the  road  by  which  we  came; 
then  return  to  your  people.  But  if  all  goes  well  with 
me  I  shall  be  back  in  a  little  while." 

He  then  went  on  alone,  and  when  he  reached 
Makila,  on  the  confines  of  Lahaina,  he  saw  a  number 
of  people  heating  an  imu,  or  underground  oven.     On 


154  HAWAIIAN    FOLK   TALES 

perceiving  him  they  started  to  bind  and  roast  him 
alive,  such  being  the  orders  of  the  King,  but  he 
ordered  them 'away  with  the  request,  "Let  me  die  at 
the  feet  of  my  master."  And  thus  he  passed  success- 
fully the  imu  heated  for  him. 

When  he  finally  stood  before  Kakaalaneo,  the  latter 
said  to  him:  "How  is  this?  Why  are  you  not 
cooked  alive,  as  I  ordered?  How  came  you  to  pass 
my  lunas?" 

The  kukini  answered:  "It  was  the  wish  of  the  slave 
to  die  at  the  feet  of  his  master,  if  die  he  must;  but  if 
so,  it  would  be  an  irreparable  loss  to  you,  my  master,  for 
I  have  that  with  me  that  will  cause  your  name  to  be 
renowned  and  handed  down  to  posterity." 

"And  what  is  that?"  questioned  the  King. 

Eleio  then  unrolled  his  bundle  and  displayed  to  the 
astonished  gaze  of  the  King  and  courtiers  the  glories 
of  a  feather  cloak,  before  then  unheard  of  on  the 
islands.  Needless  to  say,  he  was  immediately  par- 
doned and  restored  to  royal  favor,  and  the  awa  he  had 
brought  from  Hana  was  reserved  for  the  King's  spe- 
cial use  in  his  offerings  to  the  gods  that  evening. 

When  the  King  heard  the  whole  story  of  Eleio's 
absence,  and  that  the  fair  original  owner  was  but  a 
short  way  off,  he  ordered  her  to  be  immediately 
brought  before  him  that  he  might  express  his  grati- 
tude for  the  wonderful  garment.  When  she  arrived, 
he  was  so  struck  with  her  beauty  and  modest  deport- 
ment that  he  asked  her  to  become  his  Queen.  Thus, 
some  of  the  highest  chiefs  of  the  land  traced  their 
descent  from  Kakaalaneo  and  Kanikaniaula. 


AHUULA  155 

The  original  feather  cloak,  known  as  the  "Ahu  0 
Kakaalaneo"  is  said  to  be  in  the  possession  of  the 
Pauahi  Bishop  Museum.  At  one  time  it  was  used  on 
state  occasions  as  a  pa-u,  or  skirt,  by  Princess  Nahie- 
naena,  own  sister  of  the  second  and  third  Kamehame- 
has. 

The  ahuulas  of  the  ancient  Hawaiians  were  of  fine 
netting,  entirely  covered  with  feathers,  woven  in.  These 
were  either  of  one  color  and  kind  or  two  or  three  dif- 
ferent colors  outlining  patterns.  The  feathers  were 
knotted  by  twos  or  threes  with  twisted  strands  of  the 
olona,  the  process  being  called  uo.  They  were  then 
woven  into  the  foundation  netting  previously  made 
the  exact  shape  and  size  wanted.  The  whole  process 
of  feather  cloak  making  was  laborious  and  intricate, 
and  the  making  of  a  cloak  took  a  great  many  years. 
And  as  to  durability,  let  the  cloak  of  Kalaalaneo,  now 
several  centuries  old,  attest. 


XV 

KAALA  AND  KAAIALII 

A  LEGEND  OF  LANAI 

W.   M.   GIBSON 

TIORDERING  upon  the  land  of  Kealia,  on  the 
southwest  coast  of  Lanai,  where  was  apahonua,  or 
place  of  refuge,  are  the  remains  of  Kaunolu,  an  ancient 
heiau,  or  temple.  Its  ruins  lie  within  the  mouth  of  a 
deep  ravine,  whose  extending  banks  run  out  into  the  sea 
and  form  a  bold,  bluff-bound  bay.  On  the  top  of  the 
western  bank  there  is  a  stone-paved  platform,  called 
the  kuaha.  Outside  of  this,  and  separated  by  a  narrow 
alley-way,  there  runs  a  broad  high  wall,  which  quite 
encircles  the  kuaha.  Other  walls  and  structures  lead 
down  the  bank,  and  the  slope  is  terraced  and  paved 
down  to  the  tide-worn  stones  of  the  shore. 

At  the  beach  there  is  a  break;  a  great  block  of  the 
bluff  has  been  rent  away  by  some  convulsion  of 
nature,  and  stands  out  like  a  lone  tower,  divided  from 
the  main  by  a  gulf  of  the  sea.  Its  high  walls  beetle 
from  their  tops,  upon  which  neither  man  nor  goat  can 
climb.  But  you  can  behold  on  the  flat  summit  of  this 
islet  bluff,  portions  of  ancient  work,  of  altars  and 
walls,  and  no  doubt  part  of  the  mainland  temple,  to 
which  this  fragment  once  was  joined.      But  man  can 

156 


KAALA    AND    KAAIALII  157 

visit  this  lone  tower's  top  no  more,  and  his  feet  can 
never  climb  its  overhanging  walls. 

Inland  from  the  temple  there  are  many  remains 
of  the  huts  of  the  people  of  the  past.  The  stone 
foundations,  the  inclosures  for  swine,  the  round  earth 
ovens,  and  other  traces  of  a  throng  of  people  cover 
many  acres  of  beach  and  hillside.  This  was  a  town 
famed  as  an  abode  of  gods  and  a  refuge  for  those  who 
fled  for  their  lives;  but  it  drew  its  people  mainly 
through  the  fame  of  its  fishing-ground,  which  swarmed 
with  the  varied  life  of  the  Hawaiian  seas. 

To  this  famed  fishing-ground  came  the  great  hero 
of  Hawaii  to  tax  the  deep,  when  he  had  subdued  this 
and  the  other  isles.  He  came  with  his  fleets  of  war 
canoes;  with  his  faithful  koas,  or  fighting  men,  with 
his  chiefs,  and  priests,  and  women,  and  their  trains. 
He  had  a  house  here.  Upon  the  craggy  bluff"  that 
forms  the  eastern  bank  of  the  bay  there  is  a  lonely  pa, 
or  wall,  and  stones  of  an  ancient  fort,  overlooking  the 
temple,  town,  and  bay. 

Kamehameha  came  to  Kealia  for  sport  rather  than 
for  worship.  Who  so  loved  to  throw  the  maika  ball,  or 
hurl  the  spear,  or  thrust  aside  the  many  javelins  flung 
at  his  naked  chest,  as  the  chief  of  Kohala?  He  rode 
gladly  on  the  crest  of  the  surf  waves.  He  delighted 
to  drive  his  canoe  alone  out  into  the  storm.  He 
fought  with  the  monsters  of  the  deep,  as  well  as  with 
men.  He  captured  the  great  shark  that  abounds  in 
the  bay,  and  he  would  clutch  in  the  fearful  grip  of  his 
hands  the  deadly  eel  or  snake  of  these  seas,  the  terror 
of  fishes  and  men. 


158  HAWAIIAN    FOLK   TALES 

When  this  warrior  king  came  to  Kaunolu,  the 
islanders  thronged  to  the  shore  to  pay  homage  to  the 
great  chief,  and  to  lay  at  the  feet  of  their  sovereign,  as 
was  their  wont,  the  products  of  the  isle:  the  taro,  the 
yam,  the  hala,  the  cocoanut,  ohelo,  banana,  and  sweet 
potato.  They  piled  up  a  mound  of  food  before  the 
door  of  the  King's  pakui,  along  with  a  clamorous 
multitude  of  fat  poi-fed  dogs,  and  of  fathom-long 
swine. 

Besides  this  tribute  of  the  men,  the  workers  of  the 
land,  the  women  filled  the  air  with  the  sweet  odors  of 
their  floral  offerings.  The  maidens  were  twined  from 
head  to  waist  with  lets  or  wreaths  of  the  na-u,  which  is 
Lanai's  own  lovely  jessamine — a  rare  gardenia,  whose 
sweet  aroma  loads  the  breeze,  and  leads  you  to  the 
bush  when  seeking  it  afar  off.  These  garlands  were 
fastened  to  the  plaited  pili  thatch  of  the  King's  pakui; 
they  were  placed  on  the  necks  of  the  young  warriors, 
who  stood  around  the  chief;  and  around  his  royal 
brows  they  twined  an  odorous  crown  of  maile. 

The  brightest  of  the  girlish  throng  who  stood  before 
the  dread  Lord  of  the  Isles  was  Kaala,  or  Sweet 
Scented,  whose  fifteen  suns  had  just  burnished  her 
sweet  brown  face  with  a  soft  golden  gloss;  and  her 
large,  round,  tender  eyes  knew  yet  no  wilting  fires. 
Her  neck  and  arms,  and  all  of  her  young  body  not 
covered  by  the  leafy  pa-u,  was  tinted  with  a  soft  sheen 
like  unto  a  rising  moon.  Her  skin  glowed  with  the 
glory  of  youth,  and  mingled  its  delicate  odor  of  health 
with  the  blooms  of  the  groves,  so  that  the  perfume  of 
her  presence  received  fittingly  the  name  of  Fragrance. 


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KAALA   AND    KAAIALII  159 

In  those  rude  days  the  island  race  was  sound  and 
clean.  The  supple  round  limbs  were  made  bright 
and  strong  by  the  constant  bath  and  the  temperate 
breeze.  They  were  not  cumbered  with  clothing;  they 
wore  no  long,  sweating  gowns,  but  their  smooth,  shin- 
ing skins  reflected  back  their  sun,  which  gave  them 
such  a  rich  and  dusky  charm. 

Perhaps  such  a  race  cannot  long  wear  all  our  gear 
and  live.  They  are  best  clothed  with  sea  foam,  or 
with  the  garlands  of  their  groves.  How  sweetly  blend 
the  brown  and  green;  and  when  young,  soft,  amber- 
tinted  cheeks,  glowing  with  the  crimson  tide  beneath, 
are  wreathed  with  the  odorous  evergreens  of  the  isles, 
you  see  the  poesy  of  our  kind,  and  the  sweet,  wild 
grace  that  dwelt  in  the  Eden  Paradise. 

The  sweet  Kaala  stood  mindless  of  harm,  as  the 
playful  breeze  rustled  the  long  blades  of  the  la-i  {dra- 
cand)  leaves,  hanging  like  a  bundle  of  green  swords 
from  her  waist;  and  as  they  twirled  and  fluttered  in 
the  air,  revealed  the  soft,  rounded  form,  whose  charm 
filled  the  eye  and  heart  of  one  who  stood  among  the 
braves  of  the  great  chief — the  heart  of  the  stout  young 
warrior  Kaaialii. 

This  youth  had  fought  in  the  battle  of  Maunalei, 
Lanai's  last  bloody  fight.  With  his  long-reaching 
spear,  wielded  with  sinewy  arms,  he  urged  the  flying 
foe  to  the  top  of  a  fearful  cliff",  and  mocking  the  cries 
of  a  huddled  crowd  of  panic-scared  men,  drove  them 
with  thrusts  and  shouts  till  they  leaped  like  frightened 
sheep  into  the  jaws  of  the  deep,  dark  chasm,  and  their 
torn  corses  strewed  the  jagged  stones  below. 


160  HAWAIIAN    FOLK   TALES 

Kaaialii,  like  many  a  butcher  of  his  kind,  was 
comely  to  see.  With  the  lion's  heart,  he  had  the 
lion's  tawny  hue.  A  swart  grace  beamed  beneath  his 
curling  brows.  He  had  the  small,  firm  hand  to 
throttle  or  caress,  and  eyes  full  of  fire  for  hate  or  love; 
and  love's  flame  now  lit  the  face  of  the  hero  of  the 
bloody  leap,  and  to  his  great  chief  he  said,  "O  King 
of  all  the  isles,  let  this  sweet  flower  be  mine,  rather 
than  the  valley  thou  gavest  me  for  my  domain." 

Said  Kamehameha:  "You  shall  plant  the  Lanai 
jessamine  in  the  valley  I  gave  you  in  Kohala.  But 
there  is  another  who  claims  our  daughter,  who  is  the 
stout  bone-breaker,  the  scarred  Mailou.  My  spear- 
man of  Maunalei  can  have  no  fear;  and  you  shall 
wrestle  with  him ;  and  let  the  one  whose  arms  can 
clasp  the  girl  after  the  fight  carry  her  to  his  house, 
where  one  kapa  shall  cover  the  two." 

The  poor  maid,  the  careless  gift  of  savage  power, 
held  up  her  clasped  hands  with  a  frightened  gesture 
at  the  dread  name  of  the  breaker  of  bones ;  for  she 
had  heard  how  he  had  sucked  the  breath  of  many  a 
dainty  bloom  like  her,  then  crunched  the  wilted  blos- 
som with  sinews  of  hate,  and  flung  it  to  the  sharks. 

And  the  Lanai  maiden  loved  the  young  chief  of 
Hawaii.  He  had  indeed  pierced  her  people,  but  only 
the  tender  darts  of  his  eyes  had  wounded  her.  Turn- 
ing to  him,  she  looked  her  savage,  quick,  young  love, 
and  said,  "O  Kaaialii,  may  thy  grip  be  as  sure  as  thy 
thrust.  Save  me  from  the  bloody  virgin-eater,  and  I 
will  catch  the  squid  and  beat  the  kapa  for  thee  all 
my  days." 


KAALA   AND    KAAIALII  161 

The  time  of  contest  approached.  The  King  sat 
under  the  shade  of  a  leafy  kou,  the  royal  tree  of  the 
olden  time,  which  has  faded  away  with  the  chiefs  it 
once  did  shelter.  On  the  smooth  shell  floor,  covered 
with  the  hala  mat,  stood  the  bare-limbed  braves, 
stripped  to  the  malo,  who  with  hot  eyes  of  hate  shot 
out  their  rage  of  lust  and  blood,  and  stretched  out 
their  strangling  arms.  They  stood,  beating  with 
heavy  fists  their  broad,  glossy  chests  of  bronze,  and 
grinning  face  to  face,  they  glowered  their  savage  wish 
to  kill.  Then,  with  right  foot  advanced,  and  right 
arm  uplifted,  they  pause  to  shout  their  gage  of  battle, 
and  tell  to  each  how  they  would  maim  and  tear,  and 
kill,  and  give  each  other's  flesh  for  food  to  some 
beastly  maw. 

And  now,  each  drawing  near  to  each,  with  arms 
uplifted,  and  outspread  palms  with  sinewy  play,  like 
nervy  claws  trying  to  clutch  or  grip,  they  seek  a  chance 
for  a  deadly  clinch.  And  swift  the  scarred  child- 
strangler  has  sprung  with  his  right  to  the  young  spear- 
man's throat,  who  as  quickly  hooks  the  lunging  arm 
within  the  crook  of  his,  and  with  quick,  sledge-like 
blow  breaks  the  shoulder  arm-bone. 

With  fury  the  baffled  bone-breaker  grips  with  the 
uncrippled  hand;  but  now  two  stout  young  arms, 
tense  with  rage,  soon  twist  and  break  the  one  unaided 
limb.  Then  with  limp  arms  the  beaten  brute  turns  to 
flee ;  but  swift  hate  is  upon  him,  and  clutches  him  by 
the  throat;  and  pressing  him  down,  the  hero  of  Kaala 
holds  his  knee  to  the  hapless  wretch's  back,  and  with 
knee  bored  into  the  backward  bended  spine,  he  strains 


162  HAWAIIAN    FOLK   TALES 

and  jerks  till  the  jointed  bones  snap  and  break,  and 
the  dread  throttler  of  girls  and  babes  lies  prone  on  the 
mat,  a  broken  and  bloody  corse. 

"Good!"  cried  the  King.  "Our  son  has  the  strength 
of  Kanekoa.  Now  let  our  daughter  soothe  the  limbs 
of  her  lover.  Let  her  stroke  his  skin,  press  his  joints, 
and  knead  his  back  with  the  loving  grip  and  touch  of 
the  lomilomi.  We  will  have  a  great  bake,  with  the 
hula  and  song;  and  when  the  feast  is  over,  then  shall 
they  be  one." 

A  line  of  women  squat  down.  They  crone  their 
wild  refrain,  praising  the  one  who  wins  in  strife  and 
love.  They  seize  in  their  right  hand  the  hula  gourd, 
clattering  with  pebbles  inside.  They  whirl  it  aloft, 
they  shake,  they  swing,  they  strike  their  palms,  they 
thump  the  mat;  and  now  with  supple  joints  they  twirl 
their  loins,  and  with  heave  and  twist,  and  with  swing 
and  song,  the  savage  dance  goes  on. 

Kaala  stood  up  with  the  maiden  throng,  the  tender, 
guarded  gifts  of  kings.  They  twined  their  wreaths, 
they  swayed,  and  posed  their  shining  arms;  and  flap- 
ping with  their  hands  their  leafy  skirts,  revealed  their 
rounded  limbs.  This  fires  the  gaze  of  men,  and  the 
hero  of  the  day  with  flaming  eyes,  springs  and  clasps 
his  love,  crying  as  he  bears  her  away:  "Thou  shalt 
dance  in  my  hut  in  Kohala  for  me  alone,  forever!" 

At  this,  a  stout  yet  grizzled  man  of  the  isle  lifts  up 
his  voice  and  wails:  "Kaala,  my  child,  is  gone.  Who 
shall  soothe  my  limbs  when  I  return  from  spearing 
the  ohua?  And  who  shall  feed  me  with  taro  and 
bread-fruit  like  the  chief  of  Olowalu,  when  I  have  no 


KAALA   AND    KAAIALII  163 

daughter  to  give  away?  I  must  hide  from  the  chief  or 
I  die."  And  thus  wailed  out  Opunui,  the  father  of 
Kaala. 

But  a  fierce  hate  stirred  the  heart  of  Opunui.  His 
friend  was  driven  over  the  cliff  at  Maunalei,  and  he 
himself  had  lived  only  by  crawling  at  the  feet  of  the 
slayer.  He  hid  his  hate,  and  planned  to  save  his  girl 
and  balk  the  killer  of  his  people.  He  said  in  his 
heart,  "I  will  hide  her  in  the  sea,  and  none  but  the 
fish  gods  and  I  shall  know  where  the  ever-sounding 
surf  surges  over  Kaala." 

Now,  in  the  morn,  when  the  girl  with  ruddy  brown 
cheeks,  and  glowing  with  the  brightening  dawn  of  love, 
stood  in  the  doorway  of  the  lodge  of  her  lord,  and  her 
face  was  sparkling  with  the  sheen  from  the  sun,  her 
sire  in  humble  guise  stood  forth  and  said,  "My  child, 
your  mother  at  Mahana  is  dying.  Pray  you,  my  lord, 
your  love,  that  you  may  see  her  once  more  before  his 
canoe  shall  bear  you  to  his  great  land." 

"Alas!"  said  the  tender  child,  "since  when  is  Kalani 
ill?  I  shall  carry  to  her  this  large  sweet  fish  speared 
by  my  lord;  and  when  I  have  rubbed  her  aching 
limbs,  she  will  be  well  again  with  the  love  touch  of 
her  child.  Yes,  my  lord  will  let  me  go.  Will  you 
not,  O  Kaaialii;  will  you  not  let  me  go  to  give  my 
mother  a  last  embrace,  and  I  shall  be  back  again 
before  the  moon  has  twice  spanned  the  bay?" 

The  hero  clasped  his  young  love  with  one  stout 
twining  arm,  and  gazing  into  her  eyes,  he  with  a 
caressing  hand  put  back  from  her  brow  her  shining 
hair,  and  thus  to  his  heart's  life  he  spoke:    "O    my 


i64  HAWAIIAN    FOLK   TALES 

sweet  flower,  how  shall  I  live  without  thee,  even  for 
this  day's  march  of  the  sun?  For  thou  art  my  very 
breath,  and  I  shall  pant  and  die  like  a  stranded  fish 
without  thee.  But  no,  let  me  not  say  so.  Kaaialii  is 
a  chief  who  has  fought  men  and  sharks;  and  he  must 
not  speak  like  a  girl.  He  too  loves  his  mother,  who 
looks  for  him  in  the  valley  of  Kohala ;  and  shall  he 
deny  thy  mother,  to  look  her  last  upon  the  sweet  face 
and  the  tender  limbs  that  she  fed  and  reared  for  him? 
Go,  my  Kaala.  But  thy  chief  will  sit  and  watch  with 
a  hungering  heart,  till  thou  come  back  to  his  arms 
again." 

And  the  pretty  jessamine  twined  her  arms  around 
his  neck,  and  laying  her  cheek  upon  his  breast  said, 
with  upturned  tender  glances,  "O  my  chief,  who  gavest 
me  life  and  sweet  joy;  thy  breath  is  my  breath;  thy 
eyes  are  my  sweetest  sight;  thy  breast  is  my  only 
resting-place;  and  when  I  go  away,  I  shall  all  the  way 
look  back  to  thee,  and  go  slowly  with  a  backward 
turned  heart;  but  when  I  return  to  thee,  I  shall  have 
wings  to  bear  me  to  my  lord." 

"Yes,  my  own  bird,"  said  Kaaialii,  "thou  must  fly, 
but  fly  swiftly  in  thy  going  as  well  as  in  thy  coming; 
for  both  ways  thou  fliest  to  me.  When  thou  art  gone 
I  shall  spear  the  tender  ohua  fish,  I  shall  bake  the 
yam  and  banana,  and  I  will  fill  the  calabash  with  sweet 
water,  to  feed  thee,  my  heart,  when  thou  shalt  come; 
and  thou  shalt  feed  me  with  thy  loving  eyes. 

"Here,  Opunui!  take  thy  child.  Thou  gavest  life 
to  her,  but  now  she  gives  life  to  me.  Bring  her  back 
all  well,  ere  the  sun  has  twice  risen.      If  she  come  not 


KAALA   AND    KAAIALII  165 

soon,  I  shall  die;  but  I  should  slay  thee  before  I  die; 
therefore,  O  Opunui,  hasten  thy  going  and  thy  com- 
ing, and  bring  back  my  life  and  love  to  me." 

And  now  the  stern  hero  unclasped  the  weeping  girl. 
His  eye  was  calm,  but  his  shut  lips  showed  the  work 
within  of  a  strong  and  tender  heart  of  love.  He  felt 
the  ache  of  a  larger  woe  than  this  short  parting. 
He  pressed  the  little  head  between  his  palms;  he 
kissed  the  sobbing  lips  again  and  again;  he  gave  one 
strong  clasp,  heart  to  heart,  and  then  quickly  strode 
away. 

As  Kaala  tripped  along  the  stony  up-hill  path,  she 
glanced  backward  on  her  way,  to  get  glimpses  of  him 
she  loved,  and  she  beheld  her  chief  standing  on  the 
topmost  rock  of  the  great  bluff  overhanging  the  sea. 
And  still  as  she  went  and  looked,  still  there  he  stood; 
and  when  on  the  top  of  the  ridge  and  about  to  descend 
into  the  great  valley,  she  turned  to  look  her  last,  still 
she  saw  her  loving  lord  looking  up  to  her. 

The  silent  sire  and  the  weeping  child  soon  trod  the 
round,  green  vale  of  Palawai.  She  heeded  not  now 
to  pluck,  as  was  her  wont,  the  flowers  in  her  path; 
but  thought  how  she  should  stop  a  while,  as  she  came 
back,  to  twine  a  wreath  for  her  dear  lord's  neck.  And 
thus  this  sad  young  love  tripped  along  with  innocent 
hope  by  the  moody  Opunui's  side. 

They  passed  through  the  groves  of  Kalulu  and 
Kumoku,  and  then  the  man  swerved  from  the  path 
leading  to  Mahana  and  turned  his  face  again  seaward. 
At  this  the  sad  and  silent  child  looked  up  into  the 
face  of  her  grim  and  sullen  sire  and  said:  "O  father, 


166  HAWAIIAN    FOLK    TALES 

we  shall  not  find  mother  on  this  path,  but  we  shall 
lose  our  way  and  come  to  the  sea  once  more." 

"And  thy  mother  is  by  the  sea,  by  the  bay  of 
Kaumalapau.  There  she  gathers  limpets  on  the  rocks. 
She  has  dried  a  large  squid  for  thee.  She  has  pounded 
some  taro  and  filled  her  calabash  with  poi,  and  would 
feed  thee  once  more.  She  is  not  sick;  but  had  I  said 
she  was  well,  thy  lord  would  not  have  let  thee  go;  but 
now  thou  art  on  the  way  to  sleep  with  thy  mother  by 
the  sea." 

The  poor  weary  girl  now  trudged  on  with  a  doubt- 
ing heart.  She  glanced  sadly  at  her  dread  sire's 
moody  eye.  Silent  and  sore  she  trod  the  stony  path 
leading  down  to  the  shore,  and  when  she  came  to  the 
beach  with  naught  in  view  but  the  rocks  and  sea,  she 
said  with  a  bursting  heart,  "O  my  father,  is  the  shark 
to  be  my  mother,  and  I  to  never  see  my  dear  chief 
any  more?" 

"Hear  the  truth,"  cried  Opunui.  "Thy  home  for 
a  time  is  indeed  in  the  sea,  and  the  shark  shall  be  thy 
mate,  but  he  shall  not  harm  thee.  Thou  goest  down 
where  the  sea  god  lives,  and  he  shall  tell  thee  that  the 
accursed  chief  of  the  bloody  leap  shall  not  carry  away 
any  daughter  of  Lanai.  When  Kaaialii  has  sailed  for 
Kohala  then  shall  the  chief  of  Olowalu  come  and  bring 
thee  to  earth  again." 

As  the  .fierce  sire  spoke,  he  seized  the  hand  of  Kaala, 
and  unheeding  her  sobs  and  cries,  led  her  along  the 
rugged  shore  to  a  point  eastward  of  the  bay,  where 
the  beating  sea  makes  the  rocky  shore  tremble  beneath 
the  feet.      Here  was  a  boiling  gulf,  a  fret  and  foam  of 


KAALA    AND    KAAIALII  167 

the  sea,  a  roar  of  waters,  and  a  mighty  jet  of  brine  and 
spray  from  a  spouting  cave  whose  mouth  lay  deep 
beneath  the  battling  tide. 

See  yon  advancing  billow!  The  south  wind  sends  it 
surging  along.  It  rears  its  combing,  whitening  crest, 
and  with  mighty,  swift-rushing  volume  of  angry  green 
sea,  it  strikes  the  mouth  of  the  cave ;  it  drives  and 
packs  the  pent-up  air  within,  and  now  the  tightened 
wind  rebounds,  and  driving  back  the  ramming  sea, 
bursts  forth  with  a  roar  as  the  huge  spout  of  sea  leaps 
upward  to  the  sky,  and  then  comes  curving  down  in 
gentle  silver  spray. 

The  fearful  child  now  clasped  the  knees  of  her  sav- 
age sire.  "Not  there,  O  father,"  she  sobbed  and 
wailed.  "The  sea  snake  (the  puhi)  has  his  home  in 
the  cave,  and  he  will  bite  and  tear  me,  and  ere  I  die, 
the  crawling  crabs  will  creep  over  me  and  pick  out  my 
weeping  eyes.  Alas,  O  father,  better  give  me  to  the 
shark,  and  then  my  cry  and  moan  will  not  hurt  thine 
ear. 

Opunui  clasped  the  slender  girl  with  one  sinewy 
arm,  and  with  a  bound  he  leaped  into  the  frothed  and 
fretted  pool  below.  Downward  with  a  dolphin's  ease 
he  moved,  and  with  his  free  arm  beating  back  the 
brine,  moved  along  the  ocean  bed  into  the  sea  cave's 
jagged  jaws;  and  then  stemming  with  stiffened  sinew 
the  wind-driven  tide,  he  swam  onward  till  he  struck  a 
sunless  beach  and  then  stood  inside  the  cave,  whose 
mouth  is  beneath  the  sea. 

Here  was  a  broad,  dry  space  with  a  lofty,  salt-icicled 
roof.     The  green,  translucent  sea,  as  it  rolled  back  and 


168  HAWAIIAN    FOLK   TALES 

forth  at  their  feet,  gave  to  their  brown  faces  a  ghastly 
white  glare.  The  scavenger  crabs  scrambled  away 
over  the  dank  and  dripping  stones,  and  the  loathsome 
biting  eel,  slowly  reached  out  its  well-toothed,  wide- 
gaping  jaw  to  tear  the  tender  feet  that  roused  it  from 
its  horrid  lair,  where  the  dread  sea  god  dwelt. 

The  poor  hapless  girl  sank  down  upon  this  gloomy 
shore  and  cried,  clinging  to  the  kanaka's  knee:  "O 
father,  beat  out  my  brains  with  this  jagged  stone,  and 
do  not  let  the  eel  twine  around  my  neck,  and  trail 
with  a  loathsome,  slimy,  creeping  crawl  over  my  body 
before  I  die.  Oh!  the  crabs  will  pick  and  tear  me 
before  my  breath  is  gone." 

"Listen,"  said  Opunui.  "Thou  shalt  go  back  with 
me  to  the  warm  sunny  air.  Thou  shalt  tread  again  the 
sweet-smelling  flowery  vale  of  Palawai,  and  twine 
thy  neck  with  wreaths  of  scented  jessamine,  if  thou 
wilt  go  with  me  to  the  house  of  the  chief  of  Olowalu 
and  there  let  thy  bloody  lord  behold  thee  wanton  with 
thy  love  in  another  chief's  arms." 

"Never,"  shouted  the  lover  of  Kaaialii,  "never  will 
I  meet  any  clasp  of  love  but  that  of  my  own  chief. 
If  I  cannot  lay  my  head  again  upon  his  breast,  I  will 
lay  it  in  death  upon  these  cold  stones.  If  his  arm 
shall  never  again  draw  me  to  his  heart,  then  let  the  eel 
twine  my  neck  and  let  him  tear  away  my  cheeks  rather 
than  that  another  beside  my  dear  lord  shall  press  my 
face." 

"Then  let  the  eel  be  thy  mate,"  cried  Opunui,  as 
he  roughly  unclasped  the  tender  arms  twined  around 
his  knees;  "until  the  chief  of  Olowalu  comes  to  seize 


KAALA   AND    KAAIALII  169 

thee,  and  carry  thee  to  his  house  in  the  hills  of  Maui. 
Seek  not  to  leave  the  cave.  Thou  knowest  that  with 
thy  weak  arms,  thou  wilt  tear  thyself  against  the 
jagged  rocks  in  trying  to  swim  through  the  swift  flow- 
ing channel.  Stay  till  I  send  for  thee,  and  live." 
Then  dashing  out  into  the  foaming  gulf  with  mighty 
buffeting  arms  he  soon  reached  the  upper  air. 

And  Kaaialii  stood  upon  the  bluff,  looking  up  to 
the  hillside  path  by  which  his  love  had  gone,  long 
after  her  form  was  lost  to  view  in  the  interior  vales. 
And  after  slight  sleep  upon  his  mat,  and  walking  by 
the  shore  that  night,  he  came  at  dawn  and  climbed  the 
bluff  again  to  watch  his  love  come  down  the  hill. 
And  as  he  gazed  he  saw  a  leafy  skirt  flutter  in  the 
wind,  and  his  heart  fluttered  to  clasp  his  little'  girl; 
but  as  a  curly  brow  drew  near,  his  soul  sank  to  see  it 
was  not  his  love,  but  her  friend  Ua  (rain)  with  some 
sad  news  upon  her  face. 

With  hot  haste  and  eager  asking  eyes  does  the 
love-lorn  chief  meet  the  maiden  messenger,  and  cries, 
"Why  does  Kaala  delay  in  the  valley?  Has  she 
twined  wreaths  for  another's  neck  for  me  to  break? 
Has  a  wild  hog  torn  her?  Or  has  the  anaana  prayer  of 
death  struck  her  heart,  and  does  she  lie  cold  on  the 
sod  of  Mahana?  Speak  quickly,  for  thy  face  kills 
me,  O  Ua!" 

"Not  thus,  my  lord,"  said  the  weeping  girl,  as  the 
soft  shower  fell  from  Ua's  sweet  eyes.  "Thy  love  is 
not  in  the  valley;  and  she  has  not  reached  the  hut  of 
her  mother  Kalani.  But  kanakas  saw  from  the  hills 
of  Kalulu  her  father  lead  her  through  the  forest  of 


i7o  HAWAIIAN    FOLK   TALES 

Kumoku;  since  then  our  Kaala  has  not  been  seen, 
and  I  fear  has  met  some  fate  that  is  to  thwart  thy 
love." 

"Kaala  lost?  The  blood  of  my  heart  is  gone!" 
He  hears  no  more!  The  fierce  chief,  hot  with  baffled 
passion,  strikes  madly  at  the  air,  and  dashes  away, 
onward  up  the  stony  hill;  and  upward  with  his  stout 
young  savage  thews,  he  bounds  along  without  halt  or 
slack  of  speed  till  he  reaches  the  valley's  rim,  then 
rushes  down  its  slopes. 

He  courses  over  its  bright  green  plains.  He  sees 
in  the  dusty  path  some  prints  that  must  be  those  of 
the  dear  feet  he  follows  now.  His  heart  feels  a  fresh 
bound;  he  feels  neither  strain  of  limb  nor  scantness 
of  breath,  and,  searching  as  he  runs,  he  descries  before 
him  in  the  plain  the  deceitful  sire  alone. 

"Opunui,"  he  cries,  "give  me  Kaala,  or  thy  life!" 
The  stout,  gray  kanaka  looks  to  see  the  face  of  flame 
and  the  outstretched  arms,  and  stops  not  to  try  the 
strength  of  his  own  limbs,  or  to  stay  for  any  parley, 
but  flies  across  the  valley,  along  the  very  path  by  which 
the  fierce  lover  came;  and  with  fear  to  spur  him  on, 
he  keeps  well  before  his  well  blown  foe. 

But  Kaaialii  is  now  a  god;  he  runs  with  new  strung 
limbs,  and  presses  hard  this  fresh-footed  runner  of 
many  a  race.  They  are  within  two  spears'  length  of 
each  other's  grip  upon  the  rim  of  the  vale;  and  hot 
with  haste  the  one,  and  with  fear  the  other,  they  dash 
along  the  rugged  path  of  Kealia,  and  rush  downward 
to  the  sea.  They  bound  o'er  the  fearful  path  of 
clinkers.     Their  torn  feet  heed  not  the  pointed  stones. 


KAALA   AND    KAAIALII  171 

The  elder  seeks  the  shelter  of  the  taboo;  and  now, 
both  roused  by  the  outcries  of  a  crowd  that  swarm  on 
the  bluffs  around,  they  put  forth  their  remaining 
strength  and  strive  who  shall  gain  first  the  entrance  to 
the  sacred  wall  of  refuge. 

For  this  the  hunted  sire  strains  his  fast  failing  nerve; 
and  the  youth  with  a  shout  quickens  his  still  tense 
limbs.  He  is  within  a  spear's  length;  he  stretches 
out  his  arms.  Ha,  old  man!  he  has  thy  throat  within 
his  grip.  But  no,  the  greased  neck  slips  the  grasp; 
the  wretch  leaps  for  his  dear  life,  he  gains  the  sacred 
wall,  he  bounds  inside,  and  the  furious  foe  is  stopped 
by  the  staves  of  priests. 

The  baffled  chief  lies  prone  in  the  dust,  and  curses 
the  gods  and  the  sacred  taboo.  After  a  time  he  is  led 
away  to  his  hut  by  friends;  and  then  the  soothing 
hands  of  Ua  rub  and  knead  the  soreness  out  of  his 
limbs.  And  when  she  has  set  the  calabash  of  poi 
before  him  along  with  the  relishing  dry  squid,  and  he 
has  filled  himself  and  is  strong  again,  he  will  not  heed 
any  entreaty  of  chief  or  friends;  not  even  the  caressing 
lures  of  Ua,  who  loves  him;  but  he  says,  "I  will  go 
and  seek  Kaala;  and  if  I  find  her  not,  I  die." 

Again  the  love-lorn  chief  seeks  the  inland.  He 
shouts  the  name  of  his  lost  love  in  the  groves  of 
Kumoku,  and  throughout  the  forest  of  Mahana. 
Then  he  roams  through  the  cloud-canopied  valley  of 
Palawai;  he  searches  among  the  wooded  canyons  of 
Kalulu,  and  he  wakes  the  echoes  with  the  name 
of  Kaala  in  the  gorge  of  the  great  ravine  of  Maunalei. 
He  follows  this  high  walled  barranca  over  its  richly 


172  HAWAIIAN    FOLK   TALES 

flowered  and  shaded  floor;  and  also  along  by  trie 
winding  stream,  until  he  reaches  its  source,  an  abrupt 
wall  of  stone,  one  hundred  feet  high,  and  forming  the 
head  of  the  ravine.  From  the  face  of  this  steep,  tow- 
ering rock,  there  exudes  a  sweet,  clear  rain,  a  thousand 
trickling  rills  of  rock-filtered  water  leaping  from  points 
of  fern  and  moss,  and  filling  up  an  ice  cold  pool  below, 
at  which  our  weary  chief  gladly  slaked  his  thirst.  The 
hero  now  clambers  the  steep  walls  of  the  gorge,  impass- 
able to  the  steps  of  men  in  these  days;  but  he  climbs 
with  toes  thrust  in  crannies,  or  resting  on  short  juts 
and  points  of  rock;  and  he  pulls  himself  upward  by 
grasping  at  out-cropping  bushes  and  strong  tufts  of 
fern.  And  thus  with  stout  sinew  and  bold  nerve  the 
fearless  spearman  reaches  the  upper  land  from  whence 
he  had,  in  his  day  of  devouring  rage,  hurled  and 
driven  headlong  the  panic-stricken  foe. 

And  now  he  runs  on  over  the  lands  of  Paomai, 
through  the  wooded  dells  of  the  gorge  of  Kaiholena, 
and  onward  across  Kaunolu  and  Kalulu,  until  he 
reaches  the  head  spring  of  sacred  Kealia  called  Waia- 
kekua;  and  here  he  gathered  bananas  and  ohelo  ber- 
ries; and  as  he  stayed  his  hunger  with  the  pleasant 
wild  fruit,  he  beheld  a  white-haired  priest  of  Kaunolu, 
bearing  a  calabash  of  water. 

The  aged  priest  feared  the  stalwart  chief,  because  he 
was  not  upon  his  own  sacred  ground,  under  the  safe 
wing  of  the  taboo;  and  therefore  he  bowed  low  and 
clasped  the  stout  knees,  and  offered  the  water  to  slake 
the  thirst  of  the  sorrowing  chief.  But  Kaaialii  cried 
out:     "I  thirst  not  for  water,  but  for  the  sight  of  my 


KAALA   AND    KAAIALII  173 

love.  Tell  me  where  she  is  hid,  and  I  will  bring  thee 
hogs  and  men  for  the  gods."  And  to  this  the  glad 
priest  replied: 

"Son  of  the  stout  spear!  I  know  thou  seekest  the 
sweet  Flower  of  Palawai;  and  no  man  but  her  sire  has 
seen  her  resting-place;  but  I  know  that  thou  seekest 
in  vain  in  the  groves,  and  in  the  ravines,  and  in  this 
mountain.  Opunui  is  a  great  diver  and  has  his  dens 
in  the  sea.  He  leaves  the  shore  when  no  one  fol- 
lows, and  he  sleeps  with  the  fish  gods,  and  thou  wilt 
find  thy  love  in  some  cave  of  the  rock-bound  southern 
shore." 

The  chief  quickly  turns  his  face  again  seaward.  He 
descends  the  deep  shaded  pathway  of  the  ravine  of 
Kaunolu.  He  winds  his  way  through  shaded  thickets 
of  ohia,  sandalwood,  the  yellow  mamani,  the  shrub 
violet,  and  the  fragrant  na-u.  He  halted  not  as  he 
reached  the  plain  of  Palawai,  though  the  ever  over- 
hanging canopy  of  cloud  that  shades  this  valley  of  the 
mountain  cooled  his  weary  feet.  These  upper  lands 
were  still,  and  no  voice  was  heard  by  the  pili  grass 
huts,  and  the  maika  balls  and  the  wickets  of  the  bowl- 
ing alley  of  Palawai  stood  untouched,  because  all  the 
people  were  with  the  great  chief  by  the  shore  of 
Kaunolu;  and  Kaaialii  thought  that  he  trod  the  flow- 
ery pathway  of  the  still  valley  alone. 

But  there  was  one  who,  in  soothing  his  strained 
limbs  after  he  fell  by  the  gateway  of  the  temple,  had 
planted  strong  love  in  her  own  heart;  and  she,  Ua, 
with  her  lithe  young  limbs,  had  followed  this  sorrow- 
ing lord  through  all  his  weary  tramp,  even  through 


174  HAWAIIAN    FOLK   TALES 

the  gorges,  and  over  the  ramparts  of  the  hills,  and  she 
was  near  the  sad,  wayworn  chief  when  he  reached  the 
southern  shore. 

The  weary  hero  only  stayed  his  steps  when  he 
reached  the  brow  of  the  great  bluff  of  Palikaholo. 
The  sea  broke  many  hundred  feet  below  where  he 
stood.  The  gulls  and  screaming  boatswain  birds 
sailed  in  mid- air  between  his  perch  and  the  green 
waves.  He  looked  up  the  coast  to  his  right,  and  saw 
the  lofty,  wondrous  sea  columns  of  Honopu.  He 
looked  to  the  left,  and  beheld  the  crags  of  Kalulu,  but 
nowhere  could  he  see  any  sign  which  should  tell  him 
where  his  love  was  hid  away. 

His  strong,  wild  nature  was  touched  by  the  distant 
sob  and  moan  of  the  surf.  It  sang  a  song  for  his  sad, 
savage  soul.  It  roused  up  before  his  eyes  other  eyes, 
and  lips,  and  cheeks,  and  clasps  of  tender  arms.  His 
own  sinewy  ones  he  now  stretched  out  wildly  in  the 
mocking  air.  He  groaned,  and  sobbed,  and  beat  his 
breast  as  he  cried  out,  "Kaala!  O  Kaala!  Where  art 
thou?  Dost  thou  sleep  with  the  fish  gods,  or  must  I 
go  to  join  thee  in  the  great  shark's  maw?" 

As  the  sad  hero  thought  of  this  dread  devourer  of 
many  a  tender  child  of  the  isles,  he  hid  his  face  with 
his  hands, — looking  with  self-torture  upon  the  image 
of  his  soft  young  love,  crunched,  bloody  and  shriek- 
ing, in  the  jaws  of  the  horrid  god  of  the  Hawaiian  seas; 
and  as  he  thought  and  waked  up  in  his  heart  the 
memories  of  his  love,  he  felt  that  he  must  seek  her 
even  in  her  gory  grave  in  the  sea. 

Then  he  looks  forth  again,  and  as  he  gazes  down 


KAALA   AND    KAAIALII  175 

by  the  shore  his  eyes  rest  upon  the  spray  of  the  blow- 
ing cave  near  Kaumalapau.  It  leaps  high  with  the 
swell  which  the  south  wind  sends.  The  white  mist 
gleams  in  the  sun.  Shifting  forms  and  shades  are 
seen  in  the  varied  play  of  the  up-leaping  cloud.  And 
as  with  fevered  soul  he  glances,  he  sees  a  form  spring 
up  in  the  ever  bounding  spray. 

He  sees  with  his  burning  eyes  the  lines  of  the  sweet 
form  that  twines  with  tender  touch  around  his  soul. 
He  sees  the  waving  hair,  that  mingles  on  his  neck 
with  his  own  swart  curls.  He  sees, — he  thinks  he 
sees, — in  the  leap  and  play  of  sun-tinted  spray,  his  love, 
his  lost  Kaala;  and  with  hot  foot  he  rushes  downward 
to  the  shore. 

He  stands  upon  the  point  of  rock  whence  Opunui 
sprang.  He  feels  the  throb  beneath  his  feet  of  the 
beating,  bounding  tide.  He  sees  the  fret  and  foam 
of  the  surging  gulf  below  the  leaping  spray,  and  is 
wetted  by  the  shore-driven  mist.  He  sees  all  of  this 
wild,  working  water,  but  he  does  not  see  Kaala. 

And  yet  he  peers  into  .this  mad  surf  for  her  he 
seeks.  The  form  that  he  has  seen  still  leads  him  on. 
He  will  brave  the  sea  god's  wrath;  and  he  fain  would 
cool  his  brow  of  flame  in  the  briny  bath.  He  thinks 
he  hears  a  voice  sounding  down  within  his  soul;  and 
cries,  "Where  art  thou,  O  Kaala?  I  come,  I  come!" 
And  as  he  cries,  he  springs  into  the  white,  foaming 
surge  of  this  ever  fretted  sea. 

And  one  was  near  as  the  hero  sprang;  even  Ua,  with 
the  clustering  curls.  She  loved  the  chief;  she  did 
hope  that  when  his  steps  were  stayed  by  the  sea,  and 


176  HAWAIIAN    FOLK   TALES 

he  had  mingled  his  moan  with  the  wild  waters'  wail, 
that  he  would  turn  once  more  to  the  inland  groves, 
where  she  would  twine  him  wreaths,  and  soothe  his 
limbs,  and  rest  his  head  upon  her  knees;  but  he  has 
leaped  for  death,  he  comes  up  no  more.  And  Ua 
wailed  for  Kaaialii;  and  as  the  chief  rose  no  more  from 
out  the  lashed  and  lathered  sea,  she  cried  out,  "Auwe 
ka  make!"  (Alas,  he  is  dead!)  And  thus  wailing  and 
crying  out,  and  tearing  her  hair,  she  ran  back  over  the 
bluffs,  and  down  the  shore  to  the  tabooed  ground  of 
Kealia,  and  wailing  ever,  flung  herself  at  the  feet  of 
Kamehameha. 

The  King  was  grieved  to  hear  from  Ua  of  the  loss 
of  his  young  chief.  But  the  priest  Papalua  standing 
near,  said:  "O  Chief  of  Heaven,  and  of  all  the  isles; 
there  where  Kaaialii  has  leaped  is  the  sea  den  of 
Opunui,  and  as  thy  brave  spearman  can  follow  the 
turtle  to  his  deep  sea  nest,  he  will  see  the  mouth  of 
the  cave,  and  in  it,  I  think,  he  will  find  his  lost  love, 
Kaala,  the  flower  of  Palawai." 

At  this  Ua  roused  up.  She  called  to  her  brother 
Keawe,  and  laying  hold  on  him,  pulled  him  toward 
the  shore,  crying  out,  "To  thy  canoe,  quick!  I  will 
help  thee  to  paddle  to  Kaumalapau."  For  thus  she 
could  reach  the  cave  sooner  than  by  the  way  of  the 
bluffs.  And  the  great  chief  also  following,  sprang 
into  his  swiftest  canoe,  and  helping  as  was  his  wont, 
plunged  his  blade  deep  into  the  swelling  tide,  and 
bounded  along  by  the  frowning  shore  of  Kumoku. 

When  Kaaialii  plunged  beneath  the  surging  waters, 
he  became  at  once  the  searching  diver  of  the  Hawaiian 


KAALA   AND    KAAIALII  177 

seas;  and  as  his  keen  eye  peered  throughout  the 
depths,  he  saw  the  portals  of  the  ocean  cave  into 
which  poured  the  charging  main.  He  then,  stemming 
with  easy  play  of  his  well-knit  limbs  the  suck  and  rush 
of  the  sea,  shot  through  the  current  of  the  gorge;  and 
soon  stood  up  upon  the  sunless  strand. 

At  first  he  saw  not,  but  his  ears  took  in  at  once  a 
sad  and  piteous  moan, — a  sweet,  sad  moan  for  his 
hungry  ear,  of  the  voice  of  her  he  sought.  And 
there  upon  the  cold,  dank,  dismal  floor  he  could  dimly 
see  his  bleeding,  dying  love.  Quickly  clasping  and 
soothing  her,  he  lifted  her  up  to  bear  her  to  the  upper 
air;  but  the  moans  of  his  poor  weak  Kaala  told  him 
she  would  be  strangled  in  passing  through  the  sea. 

And  as  he  sat  down,  and  held  her  in  his  arms,  she 
feebly  spoke:  "O  my  chief,  I  can  die  now!  I  feared 
that  the  fish  gods  would  take  me,  and  I  should  never 
see  thee  more.  The  eel  bit  me,  and  the  crabs  crawled 
over  me,  and  when  I  dared  the  sea  to  go  and  seek 
thee,  my  weak  arms  could  not  fight  the  tide;  I  was 
torn  against  the  jaws  of  the  cave,  and  this  and  the  fear 
of  the  gods  have  so  hurt  me,  that  I  must  die." 

"Not  so,  my  love,"  said  the  sad  and  tearful  chief. 
"I  am  with  thee  now.  I  give  thee  the  warmth  of  my 
heart.  Feel  my  life  in  thine.  Live,  O  my  Kaala,  for 
me.  Come,  rest  and  be  calm,  and  when  thou  canst 
hold  thy  breath  I  will  take  thee  to  the  sweet  air  again, 
and  to  thy  valley,  where  thou  shalt  twine  wreaths  for 
me."  And  thus  with  fond  words  and  caresses  he 
sought  to  soothe  his  love. 

But  the  poor  girl  still  bled  as  she  moaned;  and  with 


178  HAWAIIAN    FOLK   TALES 

fainter  voice  she  said,  "No,  my  chief,  I  shall  never 
twine  a  wreath,  but  only  my  arms  once  more  around 
thy  neck."  And  feebly  clasping  him,  she  said  in  sad, 
sobbing,  fainting  tones,  "Aloha,  my  sweet  lord!  Lay 
me  among  the  flowers  by  Waiakeakua,  and  do  not 
slay  my  father." 

Then,  breathing  moans  and  murmurs  of  love,  she 
lay  for  a  time  weak  and  fainting  upon  her  lover's 
breast,  with  her  arms  drooping  by  her  side.  But  all 
at  once  she  clasps  his  neck,  and  with  cheek  to  cheek, 
she  clings,  she  moans,  she  gasps  her  last  throbs  of  love 
and  passes  away;  and  her  poor  torn  corse  lies  limp 
within  the  arms  of  the  love-lorn  chief. 

As  he  cries  out  in  his  woe  there  are  other  voices  in 
the  cave.  First  he  hears  the  voice  of  Ua  speaking  to 
him  in  soothing  tones  as  she  stoops  to  the  body  of  her 
friend;  and  then  in  a  little  while  he  hears  the  voice  of 
his  great  leader  calling  to  him  and  bidding  him  stay  his 
grief.  "O  King  of  all  the  Seas,"  said  Kaaialii,  stand- 
ing up  and  leaving  Kaala  to  the  arms  of  Ua,  "  I  have 
lost  the  flower  thou  gavest  me;  it  is  broken  and  dead, 
and  I  have  no  more  joy  in  life." 

"What!"  said  Kamehameha,  "art  thou  a  chief,  and 
wouldst  cast  away  life  for  a  girl?  Here  is  Ua,  who 
loves  thee;  she  is  young  and  tender  like  Kaala.  Thou 
shalt  have  her,  and  more,  if  thou  dost  want.  Thou  shalt 
have,  besides  the  land  I  gave  thee  in  Kohala,  all 
that  thou  shalt  ask  of  Lanai.  Its  great  valley  of 
Palawai  shall  be  thine;  and  thou  shalt  watch  my  fishing 
grounds  of  Kaunolu,  and  be  the  Lord  of  Lanai." 

"Hear,  O   King,"  said   Kaaialii.    "I  gave  to  Kaala 


KAALA   AND    KAAIALII  179 

more  of  my  life  in  loving  her,  and  of  my  strength  in 
seeking  for  her  than  ever  I  gave  for  thee  in  battle.  I 
gave  to  her  more  of  love  than  I  ever  gave  to  my 
mother,  and  more  of  my  thought  than  I  ever  gave  to 
mv  own  life.  She  was  my  very  breath,  and  my  life, 
and  how  shall  I  live  without  her?  Her  face,  since  first 
I  saw  her,  has  been  ever  before  me ;  and  her  warm 
breasts  were  my  joy  and  repose ;  and  now  that  they  are 
cold  to  me,  I  must  go  where  her  voice  and  love  have 
gone.  If  I  shut  my  eyes  now  I  see  her  best;  therefore 
let  me  shut  my  eyes  forevermore."  And  as  he  spoke, 
he  stooped  to  clasp  his  love,  said  a  tender  word  of  adieu 
to  Ua,  and  then  with  a  swift,  strong  blow,  crushed  in 
brow  and  brain  with  a  stone. 

The  dead  chief  lay  by  the  side  of  his  love,  and  Ua 
wailed  over  both.  Then  the  King  ordered  that  the 
two  lovers  should  lie  side  by  side  on  a  ledge  of  the 
cave;  and  that  they  should  be  wrapped  in  tapas  which 
should  be  brought  down  through  the  sea  in  tight  bam- 
boos. Then  there  was  great  wailing  for  the  chief  and 
the  maid  who  lay  in  the  cave;  and  thus  wailed  Ua: 

"Where  art  thou,  O  brave  chief? 
Where  art  thou,  O  fond  girl? 
Will  ye  sleep  by  the  sound  of  the  sea? 
And  will  ye  dream  of  the  gods  of  the  deep? 
O  sire,  where  now  is  thy  child? 
O  mother,  where  now  is  thy  son? 
The  lands  of  Kohala  shall  mourn, 
And  valleys  of  Lanai  shall  lament. 
The  spear  of  the  chief  shall  rot  in  the  cave, 
And  the  tapa  of  the  maid  is  left  undone. 
The  wreaths  for  his  neck,  they  shall  fade, 


180  HAWAIIAN    FOLK   TALES 

They  shall  fade  away  on  the  hills. 
O  Kaaialii,  who  shall  spear  the  uku  ? 
O  Kaala,  who  shall  gather  the  na-u  ? 
Have  ye  gone  to  the  shores  of  Kahiki, 
To  the  land  of  our  father,  Wakea? 
Will  ye  feed  on  the  moss  of  the  cave, 
And  the  limpets  of  the  surf-beaten  shore? 
O  chief,  O  friend,  I  would  feed  ye, 
O  chief,  O  friend,  I  would  rest  ye. 
Ye  loved,  like  the  sun  and  the  flower, 
Ye  lived  like  the  fish  and  the  wave, 
And  now  like  the  seeds  in  a  shell, 
•   Ye  sleep  in  your  cave  by  the  sea. 
Alas !      O  chief,  alas !      O  my  friend, 
Will  ye  sleep  in  the  cave  evermore?" 

And  thus  Ua  wailed,  and  then  was  borne  away  by 
her  brother  to  the  sorrowful  shore  of  Kaunolu,  where 
there  was  loud  wailing  for  the  chief  and  the  maid;  and 
many  were  the  chants  of  lamentation  for  the  two  lovers, 
who  sleep  side  by  side  in  the  Spouting  Cave  of  Kaala. 


XVI 
THE  TOMB  OF  PUUPEHE 

A  LEGEND  OF  LANAI 

FROM  "THE  HAWAIIAN  GAZETTE" 

r\NE  of  the  interesting  localities  of  tradition,  famed 
^^^  in  Hawaiian  song  and  story  of  ancient  days,  is 
situate  at  the  southwestern  point  of  the  island  of 
Lanai,  and  known  as  the  Kupapau  o  Puupehe,  or 
Tomb  of  Puupehe.  At  the  point  indicated,  on  the 
leeward  coast  of  the  island,  may  be  seen  a  huge  block 
of  red  lava  about  eighty  feet  high  and  some  sixty  feet 
in  diameter,  standing  out  in  the  sea,  and  detached 
from  the  mainland  some  fifty  fathoms,  around  which 
centres  the  following  legend. 

Observed  from  the  overhanging  bluff  that  overlooks 
Puupehe,  upon  the  summit  of  this  block  or  elevated 
islet,  would  be  noticed  a  small  inclosure  formed  by  a 
low  stone  wall.  This  is  said  to  be  the  last  resting- 
place  of  a  Hawaiian  girl  whose  body  was  buried  there 
by  her  lover  Makakehau,  a  warrior  of  Lanai. 

Puupehe  was  the  daughter  of  Uaua,  a  petty  chief, 
one  of  the  dependents  of  the  king  of  Maui,  and  she 
was  won  by  young  Makakehau  as  the  joint  prize  of 
love  and  war.  These  two  are  described  in  the  Kani- 
kaUy  or  Lamentation,  of  Puupehe,  as  mutually  captive, 

181 


182  HAWAIIAN    FOLK  TALES 

the  one  to  the  other.  The  maiden  was  a  sweet  flower 
of  Hawaiian  beauty.  Her  glossy  brown,  spotless  body 
"shone  like  the  clear  sun  rising  out  of  Haleakala." 
Her  flowing,  curly  hair,  bound  by  a  wreath  of  lehua 
blossoms,  streamed  forth  as  she  ran  "like  the  surf 
crests  scudding  before  the  wind."  And  the  starry 
eyes  of  the  beautiful  daughter  of  Uaua  blinded  the 
young  warrior,  so  that  he  was  called  Makakehau,  or 
Misty  Eyes. 

The  Hawaiian  brave  feared  that  the  comeliness  of 
his  dear  captive  would  cause  her  to  be  coveted  by  the 
chiefs  of  the  land.  His  soul  yearned  to  keep  her  all 
to  himself.  He  said:  "Let  us  go  to  the  clear  waters 
of  Kalulu.  There  we  will  fish  together  for  the  kala 
and  the  aku,  and  there  I  will  spear  the  turtle.  I  will 
hide  you,  my  beloved,  forever  in  the  cave  of  Malauea. 
Or,  we  will  dwell  together  in  the  great  ravine  of  Pala- 
wai,  where  we  will  eat  the  young  of  the  uwau  bird,  and 
we  will  bake  them  in  ki  leaf  with  the  sweet  pala  fern 
root.  The  ohelo  berries  of  the  mountains  will  refresh 
my  love.  We  will  drink  of  the  cool  waters  of  Mauna- 
lei.  I  will  thatch  a  hut  in  the  thicket  of  Kaohai  for 
our  resting-place,  and  we  shall  love  on  till  the  stars 
die." 

The  meles  tell  of  their  love  in  the  Pulou  ravine, 
where  they  caught  the  bright  iiwi  birds,  and  the  scarlet 
apapani.  Ah,  what  sweet  joys  in  the  banana  groves 
of  Waiakeakua,  where  the  lovers  saw  naught  so  beau- 
tiful as  themselves!  But  the  "misty  eyes"  were  soon 
to  be  made  dim  by  weeping,  and  dimmer,  till  the 
drowning  brine  should  close  them  forevermore. 


THE   TOMB    OF    PUUPEHE  183 

Makakehau  left  his  love  one  day  in  the  cave  of 
Malauea  while  he  went  to  the  mountain  spring  to  fill 
the  water-gourds  with  sweet  water.  This  cavern  yawns 
at  the  base  of  the  overhanging  bluff  that  overtops  the 
rock  of  Puupehe.  The  sea  surges  far  within,  but  there 
is  an  inner  space  which  the  expert  swimmer  can  reach, 
and  where  Puupehe  had  often  rested  and  baked  the 
honu.)  or  sea  turtle,  for  her  absent  lover. 

This  was  the  season  for  the  kona,  the  terrific  storm 
that  comes  up  from  the  equator  and  hurls  the  ocean 
in  increased  volume  upon  the  southern  shores  of  the 
Hawaiian  Islands.  Makakehau  beheld  from  the  rock 
springs  of  Pulou  the  vanguard  of  a  great  kona, — scuds 
of  rain  and  thick  mist,  rushing  with  a  howling  wind, 
across  the  valley  of  Palawai.  He  knew  the  storm 
would  fill  the  cave  with  the  sea  and  kill  his  love.  He 
flung  aside  his  calabashes  of  water  and  ran  down  the 
steep,  then  across  the  great  valley  and  beyond  its 
rim  he  rushed,  through  the  buffetings  of  the  storm, 
with  an  agonized  heart,  down  the  hill  slope  to  the 
shore. 

The  sea  was  up  indeed.  The  yeasty  foam  of  mad 
surging  waves  whitened  the  shore.  The  thundering 
buffet  of  the  charging  billows  chorused  with  the  howl 
of  the  tempest.  Ah!  where  should  Misty  Eyes  find 
his  love  in  this  blinding  storm?  A  rushing  mountain 
of  sea  filled  the  mouth  of  Malauea,  and  the  pent-up 
air  hurled  back  the  invading  torrent  with  bubbling 
roar,  blowing  forth  great  streams  of  spray.  This  was 
a  war  of  matter,  a  battle  of  the  elements  to  thrill  with 
pleasure  the  hearts  of  strong  men.     But  with   one's 


1 84  HAWAIIAN    FOLK   TALES 

love  in  the  seething  gulf  of  the  whirlpool,  what  would 
be  to  him  the  sublime  cataract?  What,  to  see  amid 
the  boiling  foam  the  upturned  face,  and  the  dear,  ten- 
der body  of  one's  own  and  only  poor  dear  love,  all 
mangled?  You  might  agonize  on  the  brink;  but  Maka- 
kehau  sprang  into  the  dreadful  pool  and  snatched  his 
murdered  bride  from  the  jaws  of  an  ocean  grave. 

The  next  day,  fishermen  heard  the  lamentation  of 
Makakehau,  and  the  women  of  the  valley  came  down 
and  wailed  over  Puupehe.  They  wrapped  her  in 
bright  new  kapa.  They  placed  upon  her  garlands  of 
the  fragrant  na-u  (gardenia).  They  prepared  her  for 
burial,  and  were  about  to  place  her  in  the  burial  ground 
of  Manele,  but  Makakehau  prayed  that  he  might  be 
left  alone  one  night  more  with  his  lost  love.  And  he 
was  left  as  he  desired. 

The  next  day  no  corpse  nor  weeping  lover  were  to  be 
found,  till  after  some  search  Makakehau  was  seen  at 
work  piling  up  stones  on  the  top  of  the  lone  sea  tower. 
The  wondering  people  of  Lanai  looked  on  from  the 
neighboring  bluff,  and  some  sailed  around  the  base  of 
the  columnar  rock  in  their  canoes,  still  wondering, 
because  they  could  see  no  way  for  him  to  ascend,  for 
every  face  of  the  rock  is  perpendicular  or  overhanging. 
The  old  belief  was,  that  some  akua,  kanekoa,  or  keawe- 
mauhili  (deities),  came  at  the  cry  of  Makakehau  and 
helped  him  with  the  dead  girl  to  the  top. 

When  Makakehau  had  finished  his  labors  of  placing 
his  lost  love  in  her  grave  and  placed  the  last  stone 
upon  it,  he  stretched  out  his  arms  and  wailed  for 
Puupehe,  thus: 


THE    TOMB    OF    PUUPEHE  185 

"Where  are  you  O  Puupehe? 
Are  you  in  the  cave  of  Malauea? 
Shall  I  bring  you  sweet  water, 
The  water  of  the  mountain? 
Shall  I  bring  the  uwau, 
The  pala,  and  the  ohelo? 
Are  you  baking  the  honu 

And  the  red  sweet  hala?  , 

Shall  I  pound  the  kalo  of  Maui? 
Shall  we  dip  in  the  gourd  together? 
The  bird  and  the  fish  are  bitter, 
And  the  mountain  water  is  sour. 
I  shall  drink  it  no  more ; 
I  shall  drink  with  Aipuhi, 
The  great  shark  of  Manele." 

Ceasing  his  sad  wail,  Makakehau  leaped  from  the 
rock  into  the  boiling  surge  at  its  base,  where  his  body- 
was  crushed  in  the  breakers.  The  people  who  beheld 
the  sad  scene  secured  the  mangled  corpse  and  buried 
it  with  respect  in  the  kupapau  of  Manele. 


XVII 

AI  KANAKA 

A  LEGEND  OF  MOLOKAI 

REV.   A.   O.  FORBES 

/^\N  the  leeward  side  of  the  island  of  Molokai,  a 
^^^  little  to  the  east  of  Kaluaaha  lies  the  beautiful 
valley  of  Mapulehu,  at  the  mouth  of  which  is  located 
the  heiau,  or  temple,  of  Iliiliopae,  which  was  erected 
by  direction  of  Ku-pa,  the  Moi,  to  look  directly  out 
upon  the  harbor  of  Ai-Kanaka,  now  known  as  Pukoo. 
At  the  time  of  its  construction,  centuries  ago,  Kupa 
was  the  Moi,  or  sovereign,  of  the  district  embracing 
the  Ahupuaas,  or  land  divisions,  of  Mapulehu  and 
Kaluaaha,  and  he  had  his  residence  in  this  heiau  which 
was  built  by  him  and  famed  as  the  largest  throughout 
the  whole  Hawaiian  group. 

Kupa  had  a  priest  named  Kamalo,  who  resided  at 
Kaluaaha.  This  priest  had  two  boys,  embodiments  of 
mischief,  who  one  day  while  the  King  was  absent  on  a 
fishing  expedition,  took  the  opportunity  to  visit  his 
house  at  the  heiau.      Finding  there   the  pahu  kaeke1 

1 A  species  of  drum  made  out  of  a  hollowed  section  of  the  trunk  of  a  cocoanut  tree 
and  covered  over  one  end  with  sharkskin.  It  was  generally  used  in  pairs,  one  larger 
than  the  other,  somewhat  after  the  idea  of  the  bass  and  tenor  drums  of  civilized  nations. 
One  of  these  drums  was  placed  on  either  side  of  the  performer,  and  the  drumming  was 
performed  with  both  hands  by  tapping  with  the  fingers.      By  peculiar  variations  of  the 

186 


AI    KANAKA  187 

belonging  to  the  temple,  they  commenced  drumming 
on  it. 

Some  evil-minded  persons  heard  Kamalo's  boys 
drumming  on  the  Kaeke  and  immediately  went  and 
told  Kupa  that  the  priest's  children  were  reviling  him 
in  the  grossest  manner  on  his  own  drum.  This  so 
enraged  the  King  that  he  ordered  his  servants  to  put 
them  to  death.  Forthwith  they  were  seized  and  mur- 
dered; whereupon  Kamalo,  their  father,  set  about  to 
secure  revenge  on  the  King. 

Taking  with  him  a  black  pig  as  a  present,  he  started 
forth  to  enlist  the  sympathy  and  services  of  the  cele- 
brated seer,  or  wizard,  Lanikaula,  living  some  twelve 
miles  distant  at  the  eastern  end  of  Molokai.  On 
the  way  thither,  at  the  village  of  Honouli,  Kamalo 
met  a  man  the  lower  half  of  whose  body  had  been  bit- 
ten off  by  a  shark,  and  who  promised  to  avenge  him 
provided  he  would  slay  some  man  and  bring  him  the 
lower  half  of  his  body  to  replace  his  own.  But  Kam- 
alo, putting  no  credence  in  such  an  offer,  pressed  on 
to  the  sacred  grove  of  Lanikaula.  Upon  arrival  there 
Lanikaula  listened  to  his  grievances  but  could  do 
nothing  for  him.  He  directed  him,  however,  to  an- 
other prophet,  named  Kaneakama,  at  the  west  end  of 
the  island,  forty  miles  distant.  Poor  Kamalo  picked 
up  his  pig  and  travelled  back  again,  past  his  own  home, 
down  the  coast  to  Palaau.  Meeting  with  Kaneakama 
the  prophet  directed  him  ..o  the  heiau  of  Puukahi,  at 
the  foot  of  the  pali,  or  precipice,  of  Kalaupapa,  on  the 

drumming,  known  only  to  the  initiated,  the  performer  could  drum  out  whatever  he 
wished  to  express  in  such  a  way,  it  is  alleged,  as  to  be  intelligible  to  initiated  listeners 
without  uttering  a  single  syllable  with  the  voice. 


188  HAWAIIAN    FOLK   TALES 

windward  side  of  the  island,  where  he  would  find  the 
priest  Kahiwakaapuu,  who  was  a  kahu,  or  steward,  of 
Kauhuhu,  the  shark  god.  Once  more  the  poor  man 
shouldered  his  pig,  wended  his  way  up  the  long  ascent 
of  the  hills  of  Kalae  to  the  pali  of  Kalaupapa,  descend- 
ing which  he  presented  himself  before  Kahiwakaapuu, 
and  pleaded  his  cause.  He  was  again  directed  to  go 
still  farther  along  the  windward  side  of  the  island  till 
he  should  come  to  the  Anapuhi  (eel's  cave),  a  singular 
cavern  at  sea  level  in  the  bold  cliffs  between  the  val- 
leys of  Waikolu  and  Pelekunu,  where  Kauhuhu,  the 
shark  god,  dwelt,  and  to  him  he  must  apply.  Upon 
this  away  went  Kamalo  and  his  pig.  Arriving  at  the 
cave,  he  found  there  Waka  and  Moo,  two  kahus  of 
the  shark  god.  "Keep  ofF!  Keep  off!"  they  shouted. 
"This  place  is  kapu.  No  man  can  enter  here,  on  pen- 
alty of  death." 

"Death  or  life,"  answered  he,  "it  is  all  the  same 
to  me  if  I  can  only  gain  my  revenge  for  my  poor  boys 
who  have  been  killed."  He  then  related  his  story, 
and  his  wanderings,  adding  that  he  had  come  to  make 
his  appeal  to  Kauhuhu  and  cared  not  for  his  own  life. 

"Well,"  said  they  to  him,  "Kauhuhu  is  away  now 
fishing,  but  if  he  finds  you  here  when  he  returns,  our 
lives  as  well  as  yours  will  pay  the  forfeit.  However, 
we  will  see  what  we  can  do  to  help  you.  We  must 
hide  you  hereabouts,  somewhere,  and  when  he  returns 
trust  to  circumstances  to  accomplish  your  purpose." 

But  they  could  find  no  place  to  hide  him  where  he 
would  be  secure  from  the  search  of  the  god,  except  the 
rubbish  pile  where  the  offal  and  scrapings  of  taro  were 


AI    KANAKA  189 

thrown.  They  therefore  thrust  him  and  his  pig  into 
the  rubbish  heap  and  covered  them  over  with  the  taro 
peelings,  enjoining  him  to  keep  perfectly  still,  and 
watch  till  he  should  see  eight  heavy  breakers  roll  in 
successively  from  the  sea.  He  then  would  know  that 
Kauhuhu  was  returning  from  his  fishing  expedition. 

Accordingly,  after  waiting  a  while,  the  eight  heavy 
rollers  appeared,  breaking  successively  against  the 
rocks;  and  sure  enough,  as  the  eighth  dissolved  into 
foam,  the  great  shark  god  came  ashore.  Immediately 
assuming  human  form,  he  began  snuffing  about  the 
place,  and  addressing  Waka  and  Moo,  his  kahus,  said 
to  them,  "There  is  a  man  here."  They  strenuously 
denied  the  charge  and  protested  against  the  possibility 
of  their  allowing  such  a  desecration  of  the  premises. 
But  he  was  not  satisfied.  He  insisted  that  there  was 
a  man  somewhere  about,  saying,  "I  smell  him,  and  if 
I  find  him  you  are  dead  men;  if  not,  you  escape."  He 
examined  the  premises  over  and  over  again,  never 
suspecting  the  rubbish  heap,  and  was  about  giving  up 
the  search  when,  unfortunately,  Kamalo's  pig  sent 
forth  a  squeal  which  revealed  the  poor  fellow's  hiding- 
place. 

Now  came  the  dread  moment.  The  enraged  Kau- 
huhu seized  Kamalo  with  both  hands  and,  lifting  him 
up  with  the  intention  of  swallowing  him,  according  to 
his  shark  instinct,  had  already  inserted  the  victim's  head 
and  shoulders  into  his  mouth  before  he  could  speak, 

"O  Kauhuhu,  before  you  eat  me,  hear  my  petition; 
then  do  as  you  like." 

"Well    for    you    that    you    spoke    as    you    did," 


i9o  HAWAIIAN    FOLK   TALES 

answered  Kauhuhu,  setting  him  down  again  on  the 
ground.  "Now,  what  have  you  to  say?  Be  quick 
about  it." 

Kamalo  then  rehearsed  his  grievances  and  his  travels 
in  search  for  revenge,  and  presented  his  pig  to  the  god. 

Compassion  arose  in  the  breast  of  Kauhuhu,  and 
he  said,  "Had  you  come  for  any  other  purpose  I 
would  have  eaten  you,  but  as  your  cause  is  a  sacred  one 
I  espouse  it,  and  will  revenge  it  on  Kupa  the  King. 
You  must,  however,  do  all  that  I  tell  you.  Return  to 
the  heiau  of  Puukahi,  at  the  foot  of  the  pali,  and  take 
the  priest  Kahiwakaapuu  on  your  back,  and  carry  him 
up  the  pali  over  to  the  other  side  of  the  island,  all  the 
way  to  your  home  at  Kaluaaha.  Erect  a  sacred  fence 
all  around  your  dwelling-place,  and  surround  it  with 
the  sacred  flags  of  white  kapa.  Collect  black  hogs  by 
the  lau  (four  hundred),  red  fish  by  the  lau,  white  fowls 
by  the  lau,  and  bide  my  coming.  Wait  and  watch  till 
you  see  a  small  cloud  the  size  of  a  man's  hand  arise, 
white  as  snow,  over  the  island  of  Lanai.  That  cloud 
will  enlarge  as  it  makes  its  way  across  the  channel 
against  the  wind  until  it  rests  on  the  mountain  peaks 
of  Molokai  back  of  Mapulehu  Valley.  Then  a  rain- 
bow will  span  the  valley  from  side  to  side,  whereby* 
you  will  know  that  I  am  there,  and  that  your  time  of 
revenge  has  come.  Go  now,  and  remember  that  you 
are  the  only  man  who  ever  ventured  into  the  sacred 
precincts  of  the  great  Kauhuhu  and  returned  alive." 

Kamalo  returned  with  a  joyful  heart  and  performed 
all  that  had  been  commanded  him.  He  built  the 
sacred    fence    around    his    dwelling;    surrounded    the 


AI    KANAKA  191 

inclosure  with  sacred  flags  of  white  kapa;  gathered 
together  black  hogs,  red  fish,  and  white  fowls,  each 
by  the  lau,  as  directed,  with  other  articles  sacred 
to  the  gods,  such  as  cocoanuts  and  white  kapas,  and 
then  sat  himself  down  to  watch  for  the  promised  signs 
of  his  revenge.  Day  after  day  passed  until  they 
multiplied  into  weeks,  and  the  weeks  began  to  run  into 
months. 

Finally,  one  day,  the  promised  sign  appeared.  The 
snow  white  speck  of  cloud,  no  bigger  than  a  man's 
hand,  arose  over  the  mountains  of  Lanai  and  made  its 
way  across  the  stormy  channel  in  the  face  of  the 
opposing  gale,  increasing  as  it  came,  until  it  settled  in 
a  majestic  mass  on  the  mountains  at  the  head  of 
Mapulehu  Valley.  Then  appeared  a  splendid  rainbow, 
proudly  over-arching  the  valley,  its  ends  resting  on 
the  high  lands  on  either  side.  The  wind  began  to 
blow;  the  rain  began  to  pour,  and  shortly  a  furious 
storm  came  down  the  doomed  valley,  filling  its  bed 
from  side  to  side  with  a  mad  rushing  torrent,  which, 
sweeping  everything  before  it,  spread  out  upon  the  belt 
of  lowlands  at  the  mouth  of  the  valley,  overwhelming 
Kupa  and  all  his  people  in  one  common  ruin,  and  wash- 
ing them  all  into  the  sea,  where  they  were  devoured  by 
the  sharks.  All  were  destroyed  except  Kamalo  and 
his  family,  who  were  safe  within  their  sacred  inclosure, 
which  the  flood  dared  not  touch,  though  it  spread 
terror  and  ruin  on  every  side  of  them.  Wherefore 
the  harbor  of  Pukoo,  where  this  terrible  event  occur- 
red, was  long  known  as  Ai  Kanaka  (man  eater),  and  it 
has  passed  into  a  proverb  among  the  inhabitants  of 


i92  HAWAIIAN    FOLK   TALES 

that  region  that  "when  the  rainbow  spans  Mapulehu 
Valley,  then  look,  out  for  the  W aiakoloa" — a  furious 
storm  of  rain  and  wind  which  sometimes  comes  sud- 
denly down  that  valley. 


XVIII 

KALIUWAA 

SCENE    OF    THE    DEMIGOD    KAMAPUAA'S     ESCAPE 
FROM    OLOPANA 

FROM   "THE    HAWAIIAN    SPECTATOR" 

A  FEW  miles  east  of  Laie,  on  the  windward  side 
of  the  island  of  Oahu,  are  situated  the  valley  and 
falls  of  Kaliuwaa,  noted  as  one  of  the  most  beautiful 
and  romantic  spots  of  the  island,  and  famed  in  tradi- 
tion as  possessing  more  than  local  interest. 

The  valley  runs  back  some  two  miles,  terminating 
abruptly  at  the  foot  of  the  precipitous  chain  of  moun- 
tains which  runs  nearly  the  whole  length  of  the  wind- 
ward side  of  Oahu,  except  for  a  narrow  gorge  which 
affords  a  channel  for  a  fine  brook  that  descends  with  con- 
siderable regularity  to  a  level  with  the  sea.  Leaving 
his  horse  at  the  termination  of  the  valley  and  entering 
this  narrow  pass  of  not  over  fifty  or  sixty  feet  in  width, 
the  traveller  winds  his  way  along,  crossing  and  recross- 
ing  the  stream  several  times,  till  he  seems  to  be  enter- 
ing into  the  very  mountain.  The  walls  on  each  side 
are  of  solid  rock,  from  two  hundred  to  three  hundred, 
and  in  some  places  four  hundred  feet  high,  directly 
overhead,  leaving  but  a  narrow  strip  of  sky  visible. 

Following  up  the  stream  for  about  a  quarter  of  a 

193 


i94  HAWAIIAN    FOLK   TALES 

mile,  one's  attention  is  directed  by  the  guide  to  a  curi- 
osity called  by  the  natives  a  waa  (canoe).  Turning 
to  the  right,  one  follows  up  a  dry  channel  of  what 
once  must  have  been  a  considerable  stream,  to  the 
distance  of  fifty  yards  from  the  present  stream.  Here 
one  is  stopped  by  a  wall  of  solid  rock  rising  perpen- 
dicularly before  one  to  the  height  of  some  two  hundred 
feet,  and  down  which  the  whole  stream  must  have 
descended  in  a  beautiful  fall.  This  perpendicular 
wall  is  worn  in  by  the  former  action  of  the  water  in 
the  shape  of  a  gouge,  and  in  the  most  perfect  manner; 
and  as  one  looks  upon  it  in  all  its  grandeur,  but  with- 
out the  presence  of  the  cause  by  which  it  was  formed, 
he  can  scarcely  divest  his  mind  of  the  impression  that 
he  is  gazing  upon  some  stupendous  work  of  art. 

Returning  to  the  present  brook,  we  again  pursued 
our  way  toward  the  fall,  but  had  not  advanced  far 
before  we  arrived  at  another,  on  the  left  hand  side  of 
the  brook,  similar  in  many  respects,  but  much  larger 
and  higher  than  the  one  above  mentioned.  The  form- 
ing agent  cannot  be  mistaken,  when  a  careful  survey 
is  made  of  either  of  these  stupendous  perpendicular 
troughs.  The  span  is  considerably  wider  at  the  bot- 
tom than  at  the  top,  this  result  being  produced  by  the 
spreading  of  the  sheet  of  water  as  it  was  precipitated 
from  the  dizzy  height  above.  The  breadth  of  this 
one  is  about  twenty  feet  at  the  bottom,  and  its  depth 
about  fourteen  feet.  But  its  depth  and  span  gradually 
diminish  from  the  bottom  to  the  top,  and  the  rock  is 
worn  as  smooth  as  if  chiselled  by  the  hand  of  an  artist. 
Moss  and  small  plants  have  sprung  out  from  the  little 


KALIUWAA  195 

soil  that  has  accumulated  in  the  crevices,  but  not 
enough  to  conceal  the  rock  from  observation.  It 
would  be  an  object  worth  the  toil  to  discover  what  has 
turned  the  stream  from  its  original  channel. 

Leaving  this  singular  curiosity,  we  pursued  our  way 
a  few  yards  farther,  when  we  arrived  at  the  fall.  This 
is  from  eighty  to  one  hundred  feet  high,  and  the  water 
is  compressed  into  a  very  narrow  space  just  where  it 
breaks  forth  from  the  rock  above.  It  is  quite  a  pretty 
sheet  of  water  when  the  stream  is  high.  We  learned 
from  the  natives  that  there  are  two  falls  above  this, 
both  of  which  are  shut  out  from  the  view  from  below, 
by  a  sudden  turn  in  the  course  of  the  stream.  The 
perpendicular  height  of  each  is  said  to  be  much  greater 
than  of  the  one  we  saw.  The  upper  one  is  visible 
from  the  road  on  the  seashore,  which  is  more  than 
two  miles  distant,  and,  judging  from  information 
obtained,  must  be  between  two  and  three  hundred  feet 
high.  The  impossibility  of  climbing  the  perpendicu- 
lar banks  from  below  deprived  us  of  the  pleasure  of 
farther  ascending  the  stream  toward  its  source.  This 
can  be  done  only  by  commencing  at  the  plain  and  fol- 
lowing up  one  of  the  lateral  ridges.  This  would  itself 
be  a  laborious  and  fatiguing  task,  as  the  way  would  be 
obstructed  by  a  thick  growth  cf  trees  and  tangled 
underbrush. 

The  path  leading  to  this  fall  is  full  of  interest  to 
any  one  who  loves  to  study  nature.  From  where  we 
leave  our  horses  at  the  head  of  the  valley  and  com- 
mence entering  the  mountain,  every  step  presents  new 
and  peculiar  beauties.     The  most   luxuriant  verdure 


i96  HAWAIIAN    FOLK   TALES 

clothes  the  ground,  and  in  some  places  the  beautifully 
burnished  leaves  of  the  ohia,  or  native  apple-tree 
{Eugenia  malaccensis)^  almost  exclude  the  few  rays  of 
light  that  find  their  way  down  into  this  secluded  nook. 
A  little  farther  on,  and  the  graceful  bamboo  sends  up 
its  slender  stalk  to  a  great  height,  mingling  its  dark, 
glossy  foliage  with  the  silvery  leaves  of  the  kukui,  or 
candle-nut  {Aleurites  moluccand)\  these  together  form 
a  striking  contrast  to  the  black  walls  which  rise  in 
such  sullen  grandeur  on  each  side. 

Nor  is  the  beauty  of  the  spot  confined  to  the  lux- 
uriant verdure,  or  the  stupendous  walls  and  beetling 
crags.  The  stream  itself  is  beautiful.  From  the  basin 
at  the  falls  to  the  lowest  point  at  which  we  observed 
it,  every  succeeding  step  presents  a  delightful  change. 
Here,  its  partially  confined  waters  burst  forth  with 
considerable  force,  and  struggle  on  among  the  oppos- 
ing rocks  for  some  distance;  there,  collected  in  a  little 
basin,  its  limpid  waves,  pure  as  the  drops  of  dew  from 
the  womb  of  the  morning,  circle  round  in  ceaseless 
eddies,  until  they  get  within  the  influence  of  the  down- 
ward current,  when  away  they  whirl,  with  a  gurgling, 
happy  sound,  as  if  joyous  at  being  released  from  their 
temporary  confinement.  Again,  an  aged  kukui,  whose 
trunk  is  white  with  the  moss  of  accumulated  years, 
throws  his  broad  boughs  far  over  the  stream  that 
nourishes  his  vigorous  roots,  casting  a  meridian  shadow 
upon  the  surface  of  the  water,  which  is  reflected  back 
with  singular  distinctness  from  its  mirrored  bosom. 

To  every  other  gratification  must  be  added  the  in- 
comparable fragrance  of  the  fresh  wood,  in  perpetual 


KUUMANA     THE    RAIN    GOD    OF   KAU 


KALIUWAA  197 

life  and  vigor,  which  presents  a  freshness  truly  grate- 
ful to  the  senses.  But  it  is  in  vain  to  think  of  con- 
veying an  adequate  idea  of  a  scene  where  the  sub- 
lime is  mingled  with  the  beautiful,  and  the  bold  and 
striking  with  the  delicate  and  sensitive;  where  every 
sense  is  gratified,  the  mind  calmed,  and  the  whole 
soul  delighted. 

Famed  as  this  spot  is  for  its  natural  scenic  attrac- 
tions, intimated  in  the  foregoing  description,  its  claim 
of  distinction  with  Hawaiians  is  indelibly  fixed  by  the 
traditions  of  ancient  times,  the  narration  of  which,  at 
this  point,  will  assist  the  reader  to  understand  the 
character  of  the  native  mind  and  throw  some  light 
also  on  the  history  of  the  Hawaiians. 

Tradition  in  this  locality  deals  largely  with  Kama- 
puaa,  the  famous  demigod  whose  exploits  figure 
prominently  in  the  legends  of  the  entire  group.  Sum- 
marized, the  story  is  about  as  follows: 

Kamapuaa,  the  fabulous  being  referred  to,  seems, 
according  to  the  tradition,  to  have  possessed  the  power 
of  transforming  himself  into  a  hog,  in  which  capacity 
he  committed  all  manner  of  depredations  upon  the 
possessions  of  his  neighbors.  He  having  stolen  seme 
fowls  belonging  to  Olopana,  who  was  the  King  of 
Oahu,  the  latter,  who  was  then  living  at  Kaneohe, 
sent  some  of  his  men  to  secure  the  thief.  They  suc- 
ceeded in  capturing  him,  and  having  tied  him  fast  with 
cords,  were  bearing  him  in  triumph  to  the  King, 
when,  thinking  they  had  carried  the  joke  far  enough, 
he  burst  the  bands  with  which  he  was  bound,  and 
killed  all  the  men  except  one,  whom  he  permitted  to 


198  HAWAIIAN    FOLK    TALES 

convey  the  tidings  to  the  King.  This  defeat  so 
enraged  the  monarch  that  he  determined  to  go  in  per- 
son with  all  his  force,  and  either  destroy  his  enemy,  or 
drive  him  from  his  dominions.  He  accordingly,  des- 
pising ease  inglorious, 

Waked  up,  with  sound  of  conch  and  trumpet  shell, 
The  well-tried  warriors  of  his  native  dell, 

at  whose  head  he  sought  his  waiting  enemy.  Success 
attending  the  King's  attack,  his  foe  was  driven  from 
the  field  with  great  loss,  and  betook  himself  to  the 
gorge  of  Kaliuwaa,  which  leads  to  the  falls.  Here  the 
King  thought  he  had  him  safe;  and  one  would  think 
so  too,  to  look  at  the  immense  precipices  that  rise  on 
each  side,  and  the  falls  in  front.  But  the  sequel  will 
show  that  he  had  a  slippery  fellow  to  deal  with,  at 
least  when  he  chose  to  assume  the  character  of  a  swine; 
for,  being  pushed  to  the  upper  end  of  the  gorge  near 
the  falls,  and  seeing  no  other  way  of  escape,  he  sud- 
denly transformed  himself  into  a  hog,  and,  rearing 
upon  his  hind  legs  and  leaning  his  back  against  the 
perpendicular  precipice,  thus  afforded  a  very  comfort- 
able ladder  upon  which  the  remnant  of  his  army 
ascended  and  made  their  escape  from  the  vengeance 
of  the  King.  Possessing  such  powers,  it  is  easy  to  see 
how  he  could  follow  the  example  of  his  soldiers  and 
make  his  own  escape.  The  smooth  channels  before 
described  are  said  to  have  been  made  by  him  on  these 
occasions;  for  he  was  more  than  once  caught  in  the 
same  predicament.  Old  natives  still  believe  that  they 
are  the  prints  of  his  back;  and  they  account  for  a  very 


KALIUWAA  199 

natural  phenomenon,  by  bringing  to  their  aid  this 
most  natural  and  foolish  superstition. 

Many  objects  in  the  neighborhood  are  identified 
with  this  remarkable  personage,  such  as  a  large  rock 
to  which  he  was  tied,  a  wide  place  in  the  brook  where 
he  used  to  drink,  and  a  number  of  trees  he  is  said  to 
have  planted.  Many  other  things  respecting  him  are 
current,  but  as  they  do  not  relate  to  the  matter  in 
hand,  it  will  perhaps  suffice  to  say,  in  conclusion,  that 
tradition  further  asserts  that  Kamapuaa  conquered  the 
volcano,  when  Pele  its  goddess  became  his  wife,  and 
that  they  afterward  lived  together  in  harmony.  That 
is  the  reason  why  there  are  no  more  islands  formed,  or 
very  extensive  eruptions  in  these  later  days,  as  boiling 
lava  was  the  most  potent  weapon  she  used  in  fighting 
her  enemies,  throwing  out  such  quantities  as  greatly  to 
increase  the  size  of  the  islands,  and  even  to  form  new 
ones. 

Visitors  to  the  falls,  even  to  this  day,  meet  with 
evidences  of  the  superstitious  awe  in  which  the  locality 
is  held  by  the  natives.  A  party  who  recently  visited 
the  spot  states  that  when  they  reached  the  falls  they 
were  instructed  to  make  an  offering  to  the  presiding 
goddess.  This  was  done  in  true  Hawaiian  style;  they 
built  a  tiny  pile  of  stones  on  one  or  two  large  leaves, 
and  so  made  themselves  safe  from  falling  stones,  which 
otherwise  would  assuredly  have  struck  them. 


XIX 
BATTLE   OF   THE    OWLS 

JOS.   M.   POEPOE 

'  I  VHE  following  is  a  fair  specimen  of  the  animal 
myths  current  in  ancient  Hawaii,  and  illustrates 
the  place  held  by  the  owl  in  Hawaiian  mythology. 

There  lived  a  man  named  Kapoi,  at  Kahehuna,  in 
Honolulu,  who  went  one  day  to  Kewalo  to  get  some 
thatching  for  his  house.  On  his  way  back  he  found 
some  owl's  eggs,  which  he  gathered  together  and 
brought  home  with  him.  In  the  evening  he  wrapped 
them  in  ti  leaves  and  was  about  to  roast  them  in  hot 
ashes,  when  an  owl  perched  on  the  fence  which  sur- 
rounded his  house  and  called  out  to  him,  "O  Kapoi, 
give  me  my  eggs!" 

Kapoi  asked  the  owl,  "How  many  eggs  had  you?" 

"Seven  eggs,"  replied  the  owl. 

Kapoi  then  said,  "  Well,  I  wish  to  roast  these  eggs 
for  my  supper." 

The  owl  asked  the  second  time  for  its  eggs,  and  was 
answered  by  Kapoi  in  the  same  manner.  Then  said 
the  owl,  "O  heartless  Kapoi!  why  don't  you  take  pity 
on  me  ?     Give  me  my  eggs." 

Kapoi  then  told  the  owl  to  come  and  take  them. 

The  owl,  having  got  the  eggs,  told  Kapoi  to  build 
up  a  heiau,  or  temple,  and  instructed  him  to  make  an 

200 


BATTLE   OF   THE   OWLS  201 

altar  and  call  the  temple  by  the  name  of  Manua. 
Kapoi  built  the  temple  as  directed ;  set  kapu  days  for 
its  dedication,  and  placed  the  customary  sacrifice  on 
the  altar. 

News  spread  to  the  hearing  of  Kakuihewa,  who  was 
then  King  of  Oahu,  living  at  the  time  at  Waikiki, 
that  a  certain  man  had  kapued  certain  days  for  his 
heiau,  and  had  already  dedicated  it.  This  King  had 
made  a  law  that  whoever  among  his  people  should 
erect  a  heiau  and  kapu  the  same  before  the  King  had 
his  temple  kapued,  that  man  should  pay  the  penalty  of 
death.  Kapoi  was  thereupon  seized,  by  the  King's 
orders,  and  led  to  the  heiau  of  Kupalaha,  at  Waikiki. 

That  same  day,  the  owl  that  had  told  Kapoi  to 
erect  a  temple  gathered  all  the  owls  from  Lanai,  Maui, 
Molokai,  and  Hawaii  to  one  place  at  Kalapueo.1  All 
those  from  the  Koolau  districts  were  assembled  at 
Kanoniakapueo,2  and  those  from  Kauai  and  Niihau  at 
Pueohulunui,  near  Moanalua. 

It  was  decided  by  the  King  that  Kapoi  should  be 
put  to  death  on  the  day  of  Kane.3  When  that  day 
came,  at  daybreak  the  owls  left  their  places  of  rendez- 
vous and  covered  the  whole  sky  over  Honolulu ;  and 
as  the  King's  servants  seized  Kapoi  to  put  him  to 
death,  the  owls  flew  at  them,  pecking  them  with  their 
beaks  and  scratching  them  with  their  claws.  Then  and 
there  was  fought  the  battle  between  Kakuihewa's 
people  and  the  owls.     At  last  the  owls  conquered,  and 

1  Situate  beyond  Diamond  Head. 

2  In  Nuuanu  Valley. 

3  When  the  moon  is  twenty-seven  days  old. 


202  HAWAIIAN    FOLK    TALES 

Kapoi  was  released,  the  King  acknowledging  that  his 
Akua  (god)  was  a  powerful  one.  From  that  time  the 
owl  has  been  recognized  as  one  of  the  many  deities 
venerated  by  the  Hawaiian  people. 


XX 

THIS   LAND    IS   THE   SEA'S 

TRADITIONAL    ACCOUNT    OF    AN    ANCIENT     HA- 
WAIIAN    PROPHECY 

TRANSLATED  FROM  MOKE  MANU  BY  THOS.  G.  THRUM 

TT  is  stated  in  the  history  of  Kaopulupulu  that  he 
was  famed  among  the  kahunas  of  the  island  of 
Oahu  for  his  power  and  wisdom  in  the  exercise  of  his 
profession,  and  was  known  throughout  the  land  as  a 
leader  among  the  priests.  His  place  of  residence  was 
at  Waimea,  between  Koolauloa  and  Waialua,  Oahu. 
There  he  married,  and  there  was  born  to  him  a  son 
whom  he  named  Kahulupue,  and  whom  he  instructed 
during  his  youth  in  all  priestly  vocations. 

In  after  years  when  Kumahana,  brother  of  Kahahana 
of  Maui,  became  the  governing  chief  {alii  aimoku)  of 
Oahu,  Kahulupue  was  chosen  by  him  as  his  priest. 
This  chief  did  evil  unto  his  subjects,  seizing  their 
property  and  beheading  and  maiming  many  with  the 
leiomano  (shark's  tooth  weapon)  and  pahoa  (dagger), 
without  provocation,  so  that  he  became  a  reproach  to 
his  people.  From  such  treatment  Kahulupue  en- 
deavored to  dissuade  him,  assuring  him  that  such  a 
course  would  fail  to  win  their  support  and  obedience, 
whereas  the  supplying  of  food  and  fish,  with  covering 

203 


204  HAWAIIAN    FOLK    TALES 

for  the  body,  and  malos,  would  insure  their  affection- 
ate regard.  The  day  of  the  people  was  near,  for  the 
time  of  conflict  was  approaching  when  he  would  meet 
the  enemy.  But  these  counsels  of  Kahulupue  were 
disregarded,  so  he  returned  to  his  father  at  Waimea. 

Not  long  thereafter  this  chief  Kumahana  was  cast 
out  and  rejected  by  the  lesser  chiefs  and  people,  and 
under  cover  of  night  he  escaped  by  canoe  to  Molokai, 
where  he  was  ignored  and  became  lost  to  further  history 
in  consequence  of  his  wrong-doings. 

When  Kahekili,  King  of  Maui,  heard  of  the  stealthy 
flight  of  the  governing  chief  of  Oahu,  he  placed  the 
young  prince  Kahahana,  his  foster-son,  as  ruler  over 
Oahu  in  the  place  of  his  deposed  relative,  Kumahana. 
This  occurred  about  the  year  1773,  and  Kahahana 
took  with  him  as  his  intimate  friend  and  companion 
one  Alapai.  Kahahana  chose  as  his  place  of  residence 
the  shade  of  the  kou  and  cocoanut  trees  of  Ulukou, 
Waikiki,  where  also  gathered  together  the  chiefs  of  the 
island  to  discuss  and  consider  questions  of  state. 

The  new  ruler  being  of  fine  and  stalwart  form  and 
handsome  appearance,  the  chiefs  and  common  people 
maintained  that  his  fame  in  this  respect  induced  a  cele- 
brated chieftainess  of  Kauai,  named  Kekuapoi,  to  voy- 
age hither.  Her  history,  it  is  said,  showed  that  she 
alone  excelled  in  maiden  charm  and  beauty;  she  was 
handsome  beyond  all  other  chiefesses  from  Hawaii 
to  Kauai,  as  "the  third  brightness  of  the  sun"  {he  ekolu 
ula  0  ka  la).  In  consequence,  Kahahana  took  her  as 
his  wife,  she  being  own  sister  to  Kekuamanoha. 

At  this  time  the  thought  occurred  to  the   King  to 


THIS    LAND    IS   THE    SEA'S  205 

inquire  through  the  chiefs  of  Oahu  of  the  whereabouts 
of  Kaopulupulu,  the  celebrated  priest,  of  whom  he 
had  heard  through  Kahekili,  King  of  Maui.  In  reply- 
to  this  inquiry  of  Kahahana,  the  chiefs  told  him  that 
his  place  of  residence  was  at  Waimea,  whereupon  a 
messenger  was  sent  to  bid  him  come  up  by  order  of 
the  King.  When  the  messenger  reached  Kaopulupulu 
he  delivered  the  royal  order.  Upon  the  priest  hearing 
this  word  of  the  King  he  assented  thereto,  with  this 
reply  to  the  messenger:  "You  return  first  and  tell  him 
that  on  the  morning  after  the  fourteenth  night  of  the 
moon  (po  0  akua),  I  will  reach  the  place  of  the  King." 

At  the  end  of  the  conference  the  messenger  returned 
and  stood  before  Kahahana  and  revealed  the  words  of 
Kaopulupulu;  and  the  King  waited  for  the  time  of  his 
arrival. 

It  is  true,  Kaopulupulu  made  careful  preparation  for 
his  future.  Toward  the  time  of  his  departure  he  was 
engaged  in  considering  the  good  or  evil  of  his  ap- 
proaching journey  by  the  casting  of  lots,  according  to 
the  rites  of  his  profession.  He  foresaw  thereby  the 
purpose  of  the  King  in  summoning  him  to  dwell  at 
court.  He  therefore  admonished  his  son  to  attend  to 
all  the  rites  and  duties  of  the  priesthood  as  he  had  been 
taught,  and  to  care  for  his  mother  and  relatives. 

At  early  dawn  Kaopulupulu  arose  and  partook  of 
food  till  satisfied,  after  which  he  prepared  himself  for 
the  journey  before  him.  After  he  had  given  his  fare- 
well greetings  to  his  household  he  seized  his  bundle 
and,  taking  a  cocoanut  fan  in  his  hand,  set  out  toward 
Punanue,  where  was  a  temple  (heiau)  for  priests  only, 


206  HAWAIIAN    FOLK   TALES 

called  Kahokuwelowelo.  This  was  crown  land  at  Waia- 
lua  in  ancient  times.  Entering  the  temple  he  prayed 
for  success  in  his  journey,  after  which  he  proceeded 
along  the  plains  of  Lauhulu  till  reaching  the  Anahulu 
stream,  thence  by  Kemoo  to  Kukaniloko,  the  shelter 
of  whose  prominent  rock  the  chiefesses  of  Oahu  were 
wont  to  choose  for  their  place  of  confinement. 

Leaving  this  place  he  came  to  Kalakoa,  where 
Kekiopilo  the  prophet  priest  lived  and  died,  and  the 
scene  of  his  vision  at  high  noon  when  he  prophesied 
of  the  coming  of  foreigners  with  a  strange  language. 
Here  he  stopped  and  rested  with  some  of  the  people, 
and  ate  food  with  them,  after  which  he  journeyed  on 
by  way  of  Waipio  by  the  ancient  path  of  that  time  till 
he  passed  Ewa  and  reached  Kapukaki. 

The  sun  was  well  up  when  he  reached  the  water  of 
Lapakea,  so  he  hastened  his  steps  in  ascending  Kau- 
walua,  at  Moanalua,  and  paused  not  till  he  came  to 
the  mouth  of  the  Apuakehau  stream  at  Waikiki. 
Proceeding  along  the  sand  at  this  place  he  was  dis- 
cerned by  the  retainers  of  the  King  and  greeted  with 
the  shout,  "Here  comes  the  priest  Kaopulupulu." 

When  the  King  heard  this  he  was  exceedingly 
pleased  {jpihoihoi  loo)  at  the  time,  and  on  the  priest's 
meeting  with  King  Kahahana  he  welcomed  Kaopulu- 
pulu with  loud  rejoicing. 

Without  delay  the  King  set  apart  a  house  wherein 
to  meet  and  discuss  with  the  priest  those  things  he 
had  in  mind,  and  in  the  consideration  of  questions 
from  first  to  last,  Kaopulupulu  replied  with  great 
wisdom  in  accordance  with  his  knowledge  of  his  pro- 


THIS    LAND    IS   THE    SEA'S  207 

fession.  At  this  time  of  their  conference  he  sat  within 
the  doorway  of  the  house,  and  the  sun  was  near  its 
setting.  As  he  turned  to  observe  this  he  gazed  out 
into  the  sky  and  noticing  the  gathering  short  clouds 
(ao poko)  in  the  heavens,  he  exclaimed: 

"O  heaven,  the  road  is  broad  for  the  King,  it  is  full 
of  chiefs  and  people;  narrow  is  my  path,  that  of  the 
kahuna;  you  will  not  be  able  to  find  it,  O  King. 
Even  now  the  short  clouds  reveal  to  me  the  manner 
of  your  reign;  it  will  not  be  many  days.  Should  you 
heed  my  words,  O  King,  you  will  live  to  gray  hair. 
But  you  will  be  the  king  to  slay  me  and  my  child." 

At  these  words  of  the  priest  the  King  meditated 
seriously  for  some  time,  then  spoke  as  follows:  "Why 
should  my  days  be  short,  and  why  should  your  death 
be  by  me,  the  King?" 

Kaopulupulu  replied:  "O  King,  let  us  look  into  the 
future.  Should  you  die,  O  King,  the  lands  will  be 
desolate;  but  for  me,  the  kahuna,  the  name  will  live 
on  from  one  generation  to  another;  but  my  death  will 
be  befpre  thine,  and  when  I  am  up  on  the  heaven- 
feared  altar  then  my  words  will  gnaw  thee,  O  King, 
and  the  rains  and  the  sun  will  bear  witness." 

These  courageous  words  of  Kaopulupulu,  spoken 
in  the  presence  of  Kahahana  without  fear,  and  regard- 
less of  the  dignity  and  majesty  of  the  King,  were 
uttered  because  of  the  certainty  that  the  time  would 
come  when  his  words  would  be  carried  into  effect. 
The  King  remained  quiet  without  saying  a  word, 
keeping  his  thoughts  to  himself. 

After  this  conference  the  King  took  Kaopulupulu 


208  HAWAIIAN    FOLK   TALES 

to  be  his  priest,  and  in  course  of  time  he  became  also 
an  intimate  companion,,  in  constant  attendance  upon 
the  King,  ancl  counselled  him  in  the  care  of  his  sub- 
jects, old  and  young,  in  alJ  that  pertained  to  their 
welfare.  The  King  regarded  his  words,  and  in  their 
circuit  of  the  island  together  they  found  the  people 
contented  and  holding  their  ruler  in  high  esteem. 
But  at  the  end  of  three  years  the  King  attempted  some 
wrong  to  certain  of  his  subjects  like  unto  that  of  his 
deposed  predecessor.  The  priest  remonstrated  with 
him  continually,  but  he  would  not  regard  his  counsel; 
therefore,  Kaopulupulu  left  King  Kahahana  and  re- 
turned to  his  land  at  Waimea  and  at  once  tattooed  his 
knees.  This  was  done  as  a  sign  that  the  King  had 
turned  a  deaf  ear  to  his  admonitions. 

When  several  days  had  passed,  rumors  among  cer- 
tain people  of  Waialua  reached  the  priest  that  he  was 
to  be  summoned  to  appear  before  the  King  in  conse- 
quence of  this  act,  which  had  greatly  angered  his 
august  lord.  Kahahana  had  gone  to  reside  at  Waianae, 
and  from  there  shortly  afterward  he  sent  messengers 
to  fetch  Kaopulupulu  and  his  son  Kahulupue  from 
Waimea. 

In  the  early  morning  of  the  day  of  the  messenger's 
arrival,  a  rainbow  stood  directly  in  the  doorway  of 
Kaopulupulu's  house,  and  he  asked  of  his  god  its 
meaning;  but  his  prayer  was  broken  {ua  haki  kapule). 
This  boded  him  ill;  therefore  he  called  to  his  son  to 
stand  in  prayer;  but  the  result  was  the  same.  Then 
he  said,  "This  augurs  of  the  day  of  death;  see!  the 
rising  up  of  a  man  in  the  pass  of  Hapuu,  putting  on 


THIS    LAND    IS   THE    SEA'S         209 

his  kapa  with  its  knot  fastening  on  the  left  side  of  the 
neck,  which  means  that  he  is  bringing  a  death 
message." 

Shortly  after  the  priest  had  ended  these  words  a 
man  was  indeed  seen  approaching  along  the  mountain 
pass,  with  his  kapa  as  indicated;  and  he  came  and 
stood  before  the  door  of  their  house  and  delivered  the 
order  of  the  King  for  them  to  go  to  Waianae,  both 
him  and  his  son. 

The  priest  replied:  "Return  you  first;  we  will 
follow  later,"  and  the  messenger  obeyed.  When  he 
had  departed  Kaopulupulu  recalled  to  his  son  the 
words  he  had  spoken  before  the  advent  of  the  mes- 
senger, and  said:  "Oh,  where  are  you,  my  child?  Go 
clothe  the  body;  put  on  the  malo;  eat  of  the  food  till 
satisfied,  and  we  will  go  as  commanded  by  the  King; 
but  this  journey  will  result  in  placing  us  on  the  altar 
(kau  i  ka  lele).  Fear  not  death.  The  name  of  an 
idler,  if  he  be  beaten  to  death,  is  not  passed  on  to 
distinction." 

At  the  end  of  these  words  of  his  father,  Kahulupue 
wept  for  love  of  his  relatives,  though  his  father  bid 
him  to  weep  not  for  his  family,  because  he,  Kaopulu- 
pulu, saw  the  end  that  would  befall  the  King, 
Kahahana,  and  his  court  of  chiefs  and  retainers. 
Even  at  this  time  the  voices  of  distress  were  heard 
among  his  family  and  their  tears  flowed,  but  Kaopulu- 
pulu looked  on  unmoved  by  their  cries. 

He  then  arose  and,  with  his  son,  gave  farewell  greet- 
ings to  their  household,  and  set  forth.  In  journeying 
they  passed  through  Waialua,  resting  in  the  house  of 


2io  HAWAIIAN    FOLK   TALES 

a  kamaaina  at  Kawaihapai.  In  passing  the  night  at 
this  place  Kahulupue  slept  not,  but  went  out  to  exam- 
ine the  fishing  canoes  of  that  neighborhood.  Finding 
a  large  one  suitable  for  a  voyage,  he  returned  and 
awoke  his  father,  that  they  might  flee  together  that 
night  to  Kauai  and  dwell  on  the  knoll  of  Kalalea. 
But  Kaopulupulu  declined  the  idea  of  flight.  In  the 
morning,  ascending  a  hill,  they  turned  and  looked 
back  over  the  sea-spray  of  Waialua  to  the  swimming 
halas  of  Kahuku  beyond.  Love  for  the  place  of  his 
birth  so  overcame  Kaopulupulu  for  a  time  that  his 
tears  flowed  for  that  he  should  see  it  no  more. 

Then  they  proceeded  on  their  way  till,  passing 
Kaena  Point,  they  reached  the  temple  of  Puaakanoe. 
At  this  sacred  boundary  Kaopulupulu  said  to  his  son, 
"Let  us  swim  in  the  sea  and  touch  along  the  coast  of 
Makua."  At  one  of  their  resting-places,  journeying 
thus,  he  said,  with  direct  truthfulness,  as  his  words 
proved:  "Where  are  you,  my  son?  For  this  drench- 
ing of  the  high  priests  by  the  sea,  seized  will  be  the 
sacred  lands  (moo-kapu)  from  Waianae  to  Kualoa  by 
the  chief  from  the  east." 

As  they  were  talking  they  beheld  the  King's  men 
approaching  along  the  sand  of  Makua,  and  shortly 
afterward  these  men  came  before  them  and  seized 
them  and  tied  their  hands  behind  their  backs  and  took 
them  to  the  place  of  King  Kahahana  at  Puukea, 
Waianae,  and  put  them,  father  and  son,  in  a  new  grass 
hut  unfinished  of  its  ridge  thatch,  and  tied  them,  the 
one  to  the  end  post  (pouhana)  and  the  other  to  the 
corner  post  (poumanu)  of  the  house. 


THIS   LAND    IS   THE    SEA'S         211 

At  the  time  of  the  imprisonment  of  the  priest  and 
his  son  in  this  new  house  Kaopulupulu  spake  aloud, 
without  fear  of  dire  consequences,  so  that  the  King 
and  all  his  men  heard  him,  as  follows:  "Here  I  am 
with  my  son  in  this  new  unfinished  house;  so  will  be 
unfinished  the  reign  of  the  King  that  slays  us."  At 
this  saying  Kahahana,  the  King,  was  very  angry. 

Throughout  that  day  and  the  night  following,  till 
the  sun  was  high  with  warmth,  the  King  was  directing 
his  soldiers  to  seize  Kahulupue  first  and  put  him  to 
death.  Obeying  the  orders  of  the  King,  they  took 
Kahulupue  just  outside  of  the  house  and  stabbed  at 
his  eyes  with  laumake  spears  and  stoned  him  with 
stones  before  the  eyes  of  his  father,  with  merciless 
cruelty.  These  things,  though  done  by  the  soldiers, 
were  dodged  by  Kahulupue,  and  the  priest,  seeing  the 
King  had  no  thought  of  regard  for  his  child,  spoke  up 
with  priestly  authority,  as  follows:  "Be  strong  of 
breath,  my  son,  till  the  body  touch  the  water,  for  the 
land  indeed  is  the  sea's." 

When  Kahulupue  heard  the  voice  of  his  father  tell- 
ing him  to  flee  to  the  sea,  he  turned  toward  the  shore 
in  obedience  to  these  last  words  to  him,  because  of  the 
attack  by  the  soldiers  of  the  King.  As  he  ran,  he  was 
struck  in  the  back  by  a  spear,  but  he  persevered  and 
leaped  into  the  sea  at  Malae  and  was  drowned,  his 
blood  discoloring  the  water.  His  dead  body  was 
taken  and  placed  up  in  the  temple  at  Puehuehu. 
After  the  kapu  days  therefore  the  King,  with  his  chiefs 
and  soldiers,  moved  to  Puuloa,  Ewa,  bringing  with 
them   the   priest  Kaopulupulu,  and   after   some  days 


212  HAWAIIAN    FOLK   TALES 

he  was  brought  before  the  King  by  the  soldiers,  and 
without  groans  for  his  injuries  was  slain  in  the  King's 
presence.  But  he  spoke  fearlessly  of  the  vengeance 
that  would  fall  upon  the  King  in  consequence  of  his 
death,  and  during  their  murderous  attack  upon  him 
proclaimed  with  his  dying  breath:  "You,  O  King, 
that  kill  me  here  at  Puuloa,  the  time  is  near  when  a 
direct  death  will  be  yours.  Above  here  in  this  land, 
and  the  spot  where  my  lifeless  body  will  be  borne  and 
placed  high  on  the  altar  for  my  flesh  to  decay  and  slip 
to  the  earth,  shall  be  the  burial  place  of  chiefs  and 
people  hereafter,  and  it  shall  be  called  'the  royal  sand 
of  the  mistaken';  there  will  you  be  placed  in  the 
temple."  At  the  end  of  these  words  of  Kaopulupulu 
his  spirit  took  flight,  and  his  body  was  left  for  mockery 
and  abuse,  as  had  been  that  of  his  son  in  the  sea  of 
Make,  at  Waianae. 

After  a  while  the  body  of  the  priest  was  placed  on 
a  double  canoe  and  brought  to  Waikiki  and  placed  high 
in  the  cocoanut  trees  at  Kukaeunahi,  the  place  of  the 
temple,  for  several  ten-day  periods  {he  mau  anahulu) 
without  decomposition  and  falling  off  of  the  flesh  to 
the  sands  of  Waikiki. 

When  King  Kahekili  of  Maui  heard  of  the  death 
of  the  priest  Kaopulupulu  by  Kahahana,  he  sent  some 
of  his  men  thither  by  canoe,  who  landed  at  Waiman- 
alo,  Koolau,  where,  as  spies,  they  learned  from  the 
people  respecting  Kaopulupulu  and  his  death,  with 
that  of  his  son;  therefore  they  returned  and  told  the 
King  the  truth  of  these  reports,  at  which  the  affection 
of  Kahekili  welled  up  for  the  dead  priest,  and  he  con- 


THIS    LAND    IS   THE   SEA'S  213 

demned  the  King  he  had  established.  Coming  with 
an  army  from  Maui,  he  landed  at  Waikiki  without 
meeting  Kahahana,  and  took  back  the  government  of 
Oahu  under  his  own  kingship.  The  chiefs  and  people 
of  Oahu  all  joined  under  Kahekili,  for  Kahahana  had 
been  a  chief  of  wrong-doing.  This  was  the  first  sea  of 
Kaopulupulu  in  accordance  with  his  prophetic  utter- 
ance to  his  son,  "This  land  is  the  sea's." 

Upon  the  arrival  here  at  Oahu  of  Kahekili,  Kaha- 
hana fled,  with  his  wife  Kekuapoi,  and  friend  Alapai, 
and  hid  in  the  shrubbery  of  the  hills.  They  went  to 
Aliomanu,  Moanalua,  to  a  place  called  Kinimakale- 
hua;  then  moved  along  to  Keanapuaa  and  Kepookala, 
at  the  lochs  of  Puuloa,  and  from  there  to  upper  Wai- 
pio;  thence  to  Wahiawa,  Helemano,  and  on  to  Lihue; 
thence  they  came  to  Foohilo,  at  Honouliuli,  where 
they  first  showed  themselves  to  the  people  and  sub- 
mitted themselves  to  their  care. 

While  they  were  living  there,  report  thereof  was 
made  to  Kahekili,  the  King,  who  thereupon  sent 
Kekuamanoha,  elder  brother  of  Kekuapoi,  the  wife  of 
Kahahana,  with  men  in  double  canoes  from  Waikiki, 
landing  first  at  Kupahu,  Hanapouli,  Waipio,  with 
instructions  to  capture  and  put  to  death  Kahahana,  as 
also  his  friend  Alapai,  but  to  save  alive  Kekuapoi. 
When  the  canoes  touched  at  Hanapouli,  they  pro- 
ceeded thence  to  Waikele  and  Hoaeae,  and  from  there 
to  Poohilo,  Honouliuli,  where  they  met  in  conference 
with  Kahahana  and  his  party.  At  the  close  of  the  day 
Kekuamanoha  sought  by  enticing  words  to  induce  his 
brother-in-law  to  go  up  with  him  and  see  the  father 


2i4  HAWAIIAN    FOLK   TALES 

King  and  be  assured  of  no  death  condemnation,  and  by 
skilled  flattery  he  induced  Kahahana  to  consent  to  his 
proposition;  whereupon  preparation  was  made  for  the 
return.  On  the  following  morning,  coming  along  and 
reaching  the  plains  of  Hoaeae,  they  fell  upon  and  slew 
Kahahana  and  Alapai  there,  and  bore  their  lifeless 
bodies  to  Halaulani,  Waipio,  where  they  were  placed 
in  the  canoes  and  brought  up  to  Waikiki  and  placed 
up  in  the  cocoanut  trees  by  King  Kahekili  and  his 
priests  from  Maui,  as  Kaopulupulu  had  been.  Thus 
was  fulfilled  the  famous  saying  of  the  Oahu  priest  in 
all  its  truthfulness. 

According  to  the  writings  of  S.  M.  Kamakau  and 
David  Malo,  recognized  authorities,  the  thought  of 
Kaopulupulu  as  expressed  to  his  son  Kahulupue, 
"This  land  is  the  sea's,"  was  in  keeping  with  the 
famous  prophetic  vision  of  Kekiopilo  that  "the  for- 
eigners possess  the  land,"  as  the  people  of  Hawaii  now 
realize.  The  weighty  thought  of  this  narration  and 
the  application  of  the  saying  of  Kaopulupulu  to  this 
time  of  enlightenment  are  frequent  with  certain  leaders 
of  thought  among  the  people,  as  shown  in  their  papers. 


XXI 

KU-ULA,    THE    FISH    GOD    OF    HAWAII 

TRANSLATED  FROM  MOKE  MANU  BY  M.   K.   NAKUINA 

^pHE  story  of  Ku-ula,  considered  by  ancient 
Hawaiians  as  the  deity  presiding  over  and  con- 
trolling the  fish  of  the  sea, — a  story  still  believed  by 
many  of  them  to-day, — is  translated  and  somewhat 
condensed  from  an  account  prepared  by  a  recognized 
legendary  bard  of  these  islands.  The  name  of  Ku-ula 
is  known  from  the  ancient  times  on  each  of  the  islands 
of  the  Hawaiian  group,  and  the  writer  gives  the  Maui 
version  as  transmitted  through  the  old  people  of  that 
island. 

Ku-ula  had  a  human  body,  and  was  possessed  with 
wonderful  or  miraculous  power  (mana  kupud)  in  direct- 
ing, controlling,  and  influencing  all  fish  of  the  sea,  at 
will. 

Leho-ula,  in  the  land  of  Aleamai,  Hana,  Maui,  is 
where  Ku-ula  and  Hina-pu-ku-ia  lived.  Nothing  is 
known  of  their  parents,  but  tradition  deals  with 
Ku-ula,  his  wife,  their  son  Ai-ai,  and  Ku-ula-uka,  a 
younger  brother  of  Ku-ula.  These  lived  together  for 
a  time  at  Leho-ula,  and  then  the  brothers  divided 
their  work  between  them,  Ku-ula-uka  choosing  farm 
work,  or  work  pertaining  to  the  land,  from  the  sea- 
shore to  the  mountain-top,  while  Ku-ula — known  also 

215 


216  HAWAIIAN    FOLK   TALES 

as  Ku-ula-kai — chose  to  be  a  fisherman,  with  such  other 
work  as  pertained  to  the  sea,  from  the  pebbly  shore  to 
ocean  depths.  After  this  division  Ku-ula-uka  went 
up  in  the  mountains  to  live,  and  met  a  woman  known 
as  La-ea — called  also  Hina-ulu-ohia — a  sister  of  Hina- 
pu-ku-ia,  Ku-ula's  wife.  These  sisters  had  three 
brothers,  named  Moku-ha-lii,  Kupa-ai-kee,  and 
Ku-pulu-pulu-i-ka-na-hele.  This  trio  were  called  by 
the  old  people  the  gods  of  the  canoe-making  priests 
— "Na  akua  aumakua  o  ka  poe  kahuna  kalai  waa." 

While  Ku-ula  and  his  wife  were  living  at  Leho-ula 
he  devoted  all  his  time  to  his  chosen  vocation,  fishing. 
His  first  work,  was  to  construct  a  fish-pond  handy  to 
his  house  but  near  to  the  shore  where  the  surf  breaks, 
and  this  pond  he  stocked  with  all  kinds  of  fish.  Upon 
a  rocky  platform  he  also  built  a  house  to  be  sacred  for 
the  fishing  kapu  which  he  called  by  his  own  name, 
Ku-ula. 

It  is  asserted  that  when  Ku-ula  made  all  these  prep- 
arations he  believed  in  the  existence  of  a  God  who  had 
supreme  power  over  all  things.  That  is  why  he  pre- 
pared this  place  wherein  to  make  his  offerings  of  the 
first  fish  caught  by  him  to  the  fish  god.  From  this 
observance  of  Ku-ula  all  the  fish  were  tractable  {laka 
loa)  unto  him;  all  he  had  to  do  was  to  say  the  word, 
and  the  fish  would  appear.  This  was  reported  all 
over  Hana  and  when  Kamohoalii  the  King  (who 
was  then  living  at  Wananalua,  the  land  on  which 
Kauiki  Hill  stands)  heard  of  it,  he  appointed  Ku-ula 
to  be  his  head  fisherman.  Through  this  pond,  which 
was   well    stocked  with  all   kinds  of  fish,  the   King's 


KU-ULA,   THE    FISH    GOD  217 

table  was  regularly  supplied  with  all  rare  varieties, 
whether  in  or  out  of  season.  Ku-ula  was  his  main- 
stay for  fish-food  and  was  consequently  held  in  high 
esteem  by  Kamohoalii,  and  they  lived  without  dis- 
agreement of  any  kind  between  them  for  many  years. 

During  this  period  the  wife  of  Ku-ula  gave  birth  to 
a  son,  whom  they  called  Aiai-a-Ku-ula  (Aiai  of 
Ku-ula).  The  child  was  properly  brought  up  accord- 
ing to  the  usage  of  those  days,  and  when  he  was  old 
enough  to  care  for  himself  an  unusual  event  occurred. 

A  large  puhi  (eel),  called  Koona,  lived  at  Wailau, 
on  the  windward  side  of  the  island  of  Molokai.  This 
eel  was  deified  and  prayed  to  by  the  people  of  that 
place,  and  they  never  tired  telling  of  the  mighty  things 
their  god  did,  one  of  which  was  that  a  big  shark  came 
to  Wailau  and  gave  it  battle,  and  during  the  fight  the 
puhi  caused  a  part  of  the  rocky  cliff  to  fall  upon  the 
shark,  which  killed  it.  A  cave  was  thus  formed,  with 
a  depth  of  about  five  fathoms;  and  that  large  opening 
is  there  to  this  day,  situate  a  little  above  the  sea  and 
close  to  the  rocky  fort  where  lived  the  well  known 
Kapepeekauila.  This  puhi  then  left  its  own  place  and 
came  and  lived  in  a  cave  in  the  sea  near  Aleamai, 
called  Kapukaulua,  some  distance  out  from  the  Alau 
rocks.  It  came  to  break  and  rob  the  pond  that 
Ku-ula  had  built  and  stocked  with  fish  of  various 
kinds  and  colors,  as  known  to-day. 

Ku-ula  was  much  surprised  on  discovering  his  pond 
stock  disappearing,  so  he  watched  day  and  night,  and 
at  last,  about  daybreak,  he  saw  a  large  eel  come  in 
through  the  makai  (seaward)  wall  of  the  pond.     When 


218  HAWAIIAN    FOLK   TALES 

he  saw  this  he  knew  that  it  was  the  cause  of  the  loss 
of  his  fish,  and  was  devising  a  way  to  catch  and  kill 
it;  but  on  consulting  with  his  wife  they  decided  to 
leave  the  matter  to  their  son  Aiai,  for  him  to  use  his 
own  judgment  as  to  the  means  by  which  the  thief 
might  be  captured  and  killed.  When  Aiai  was  told 
of  it  he  sent  word  to  all  the  people  of  Aleamai  and 
Haneoo  to  make  ili  hau  ropes  several  lau  fathoms  in 
length;  and  when  all  was  ready  a  number  of  the  peo- 
ple went  out  with  it  in  two  canoes,  one  each  from  the 
two  places,  with  Aiai-a-Ku-ula  in  one  of  them.  He 
put  two  large  stones  in  his  canoe  and  held  in  his  hands 
a  fisherman's  gourd  (hokeo),  in  which  was  a  large  fish- 
hook called  manaiaakalani. 

When  the  canoes  had  proceeded  far  out  he  located 
his  position  by  landmarks;  and  looking  down  into  the 
sea,  and  finding  the  right  place,  he  told  the  paddlers  to 
cease  paddling.  Standing  up  in  the  canoe  and  taking 
one  of  the  stones  in  his  hands  he  dived  into  the  sea. 
Its  weight  took  him  down  rapidly  to  the  bottom,  where 
he  saw  a  big  cave  opening  right  before  him,  with  a 
number  of  fishes  scurrying  about  the  entrance,  such  as 
uluas  and  other  deep  sea  varieties.  Feeling  assured 
thereby  that  the  puhi  was  within,  he  arose  to  the  surface 
and  got  into  his  canoe.  Resting  for  a  moment,  he  then 
opened  the  gourd  and  took  out  the  hook  manaiaakalani 
and  tied  the  hau  rope  to  it.  He  also  picked  up  a  long 
stick  and  placed  at  the  end  of  it  the  hook,  baited  with 
a  preparation  of  cocoanut  and  other  substances  attractive 
to  fishes.  Before  taking  his  second  dive  he  arranged 
with  those  on  the  canoe  as  to  the  signs  to  them  of  his 


KU-ULA,   THE    FISH    GOD  219 

success.  Saying  this,  he  picked  up  the  other  stone  and 
dived  down  again  into  the  sea;  then,  proceeding  to  the 
cave,  he  placed  the  hook  in  it,  at  the  same  time  mur- 
muring a  few  incantations  in  the  name  of  his  parents. 
When  he  knew  that  the  puhi  was  hooked  he  signalled, 
as  planned,  to  tell  those  on  the  canoe  of  his  success. 
In  a  short  while  he  came  to  the  surface,  and  entering 
the  canoe  they  all  returned  to  shore,  trailing  the  rope 
behind.  He  told  those  in  the  canoe  from  Haneoo  to 
paddle  thither  and  to  Hamoa,  and  to  tell  all  the  people 
to  pull  the  puhi;  like  instructions  were  given  those  on 
the  Aleamai  canoe  for  their  people.  The  two  canoes 
set  forth  on  their  courses  to  the  landings,  keeping  in 
mind  Aiai's  instructions,  which  were  duly  carried  out 
by  the  people  of  the  two  places;  and  there  were  many 
for  the  work. 

Then  Aiai  ascended  Kaiwiopele  Hill  and  motioned 
to  the  people  of  both  places  to  pull  the  ropes  attached 
to  the  hook  on  the  mouth  of  the  puhi.  It  was  said 
that  the  Aleamai  people  won  the  victory  over  the  much 
greater  number  from  the  other  places,  by  landing  the 
puhi  on  the  pahoehoe  stones  at  Lehoula.  The  people 
endeavored  to  kill  the  prize,  but  without  success  till 
Aiai  came  and  threw  three  ala  stones  at  it  and  killed 
it.  The  head  was  cut  off  and  cooked  in  the  imu  (oven). 
The  bones  of  its  jaw,  with  the  mouth  wide  open,  are 
seen  to  this  day  at  a  place  near  the  shore,  washed  by 
the  waves, — the  rock  formation  at  a  short  distance 
having  such  a  resemblance. 

Residents  of  the  place  state  that  all  ala  stones  near 
where  the  imu  was  made  in  which  the  puhi  was  baked 


220  HAWAIIAN    FOLK    TALES 

do  not  crack  when  heated,  as  they  do  elsewhere,  be- 
cause of  the  imu  heating  of  that  time.  It  is  so  even  to 
this  day.  The  backbone  (iwi  kuamoo)  of  this  puhi  is 
still  lying  on  the  pahoehoe  where  Aiai  killed  it  with  the 
three  ala  stones, —  the  rocky  formation,  about  thirty  feet 
in  length,  exactly  resembling  the  backbone  of  an  eel. 
The  killing  of  this  puhi  by  Aiai  gave  him  fame  among 
the  people  of  Hana.  Its  capture  was  the  young  lad's 
first  attempt  to  follow  his  father's  vocation,  and  his 
knowledge  was  a  surprise  to  the  people. 

After  this  event  a  man  came  over  from  Wailau, 
Molokai,  who  was  a  kahu  (keeper)  of  the  puhi.  He 
dreamed  one  night  that  he  saw  its  spirit,  which  told 
him  that  his  aumakua  (god)  had  been  killed  at  Hana, 
so  he  came  to  see  with  his  own  eyes  where  this  had 
occurred.  Arriving  at  Wananalua  he  was  befriended 
by  one  of  the  retainers  of  Kamohoalii,  the  King  of 
Hana,  and  lived  there  a  long  time  serving  under  him, 
during  which  time  he  learned  the  story  of  how  the  puhi 
had  been  caught  and  killed  by  Aiai,  the  son  of  Ku-ula 
and  Hinapukuia,  whereupon  he  sought  to  accomplish 
their  death. 

Considering  a  plan  of  action,  he  went  one  day  to 
Ku-ula,  without  orders,  and  told  him  that  the  King  had 
sent  him  for  fish  for  the  King.  Ku-ula  gave  him  but 
one  fish,  an  ulua,  with  a  warning  direction,  saying, 
"Go  back  to  the  King  and  tell  him  to  cut  off  the  head 
of  the  fish  and  cook  it  in  the  imu,  and  the  flesh  of  its 
body  cut  up  and  salt  and  dry  in  the  sun,  for  'this  is 
Hana  the  aupehu  land;  Hana  of  the  scarce  fish;  the  fish 
Kama;  the  fish  of  Lanakila.'      (Eia  o  Hana  la  he  aina 


KU-ULA,   THE    FISH    GOD  221 

aupehu;  0  Hana  keia  i  ka  ia  iki;  ka  ia  0  Kama;  ka  ia  0 
Lanakila)." 

When  the  man  returned  to  the  King  and  gave  him 
the  fish,  the  King  asked:  "Who  gave  it  to  you?"  and 
the  man  answered: 

"Ku-ula." 

Then  it  came  into  his  head  that  this  was  his  chance 
for  revenge,  so  he  told  the  King  what  Ku-ula  had  said 
but  not  in  the  same  way,  saying:  "Your  head  fisher- 
man told  me  to  come  back  and  tell  you  that  your  head 
should  be  cut  from  your  body  and  cooked  in  the  imu, 
and  the  flesh  of  your  body  should  be  cut  up  and  salted 
and  dried  in  the  sun." 

The  King  on  hearing  this  message  was  so  angered 
with  Ku-ula,  his  head  fisherman,  that  he  told  the  man 
to  go  and  tell  all  his  konohikis  (head  men  of  lands  with 
others  under  them)  and  people,  to  go  up  in  the  moun- 
tains and  gather  immediately  plenty  of  firewood  and 
place  it  around  Ku-ula's  house,  for  he  and  his  wife  and 
child  should  be  burned  up. 

This  order  of  the  King  was  carried  out  by  the  kono- 
hikis and  people  of  all  his  lands  except  those  of  Aleamai. 
These  latter  did  not  obey  this  order  of  the  King,  for 
Ku-ula  had  always  lived  peaceably  among  them. 
There  were  days  when  they  had  no  fish,  and  he  had 
supplied  them  freely. 

When  Ku-ula  and  his  wife  saw  the  people  of  Hana 
bringing  firewood  and  placing  it  around  the  house  they 
knew  it  foreboded  trouble;  so  Ku-ula  went  to  a  place 
where  taro,  potatoes,  bananas,  cane,  and  some  gourds 
were  growing.     Seeing  three  dry  gourds  on  the  vine, 


222  HAWAIIAN    FOLK   TALES 

he  asked  the  owner  for  them  and  was  told  to  take  them. 
These  he  took  to  his  house  and  discussed  with  his  wife 
the  evil  day  to  come,  and  told  Aiai  that  their  house 
would  be  burned  and  their  bodies  too,  but  not  to  fear 
death  nor  trouble  himself  about  it  when  the  people 
came  to  shut  them  in. 

After  some  thinking  Ku-ula  remembered  his  giving 
the  ulua  to  the  King's  retainer  and  felt  that  he  was  the 
party  to  blame  for  this  action  of  the  King's  people. 
He  had  suspected  it  before,  but  now  felt  sure;  therefore 
he  turned  to  his  son  and  said:  "Our  child,  Aiai-a- Ku- 
ula,  if  our  house  is  burned,  and  our  bodies  too,  you 
must  look  sharp  for  the  smoke  when  it  goes  straight 
up  to  the  hill  of  Kaiwiopele.  That  will  be  your  way 
out  of  this  trouble,  and  you  must  follow  it  till  you  find 
a  cave  where  you  will  live.  You  must  take  this  hook 
called  manaiaakalani  with  you;  also  this  fish-pearl 
{pa  hi  aku),  called  Kahuoi;  this  shell  called  lehoula>  and 
this  small  sandstone  from  which  I  got  the  name  they 
call  me,  Ku-ula-au-a-Ku-ulakai.  It  is  the  progenitor  of 
all  the  fish  in  the  sea.  You  will  be  the  one  to  make 
all  the  ku-ulas  from  this  time  forth,  and  have  charge 
also  of  making  all  the  fishing  stations  {koa  lawaid)  in 
the  sea  throughout  the  islands.  Your  name  shall  be 
perpetuated  and  those  of  your  parents  also,  through  all 
generations  to  come,  and  I  hereby  confer  upon  you  all 
my  power  and  knowledge.  Whenever  you  desire  any- 
thing call,  or  ask,  in  our  names,  and  we  will  grant  it. 
We  will  stand  up  and  go  forth  from  here  into  the  sea 
and  abide  there  forever;  and  you,  our  child,  shall  live  on 
the  land  here  without  worrying  about  anything  that 


KU-ULA,    THE    FISH    GOD  223 

may  happen  to  you.  You  will  have  power  to  punish 
with  death  all  those  who  have  helped  to  burn  us  and 
our  house.  Whether  it  be  king  or  people,  they  must 
die;  therefore  let  us  calmly  await  the  calamity  that  is  to 
befall  us." 

All  these  instructions  Aiai  consented  to  carry  out 
from  first  to  last,  as  a  dutiful  son. 

After  Ku-ula's  instructions  to  his  son,  consequent 
upon  the  manifestations  of  coming  trouble,  the  King's 
people  came  one  day  and  caught  them  and  tied  their 
hands  behind  their  backs,  the  evil-doer  from  Molokai 
being  there  to  aid  in  executing  the  cruel  orders  of 
Kamohoalii  resulting  from  his  deceitful  story.  Upon 
being  taken  into  their  house  Ku-ula  was  tied  to  the 
end  post  of  the  ridge  pole  (pouhana),  the  wife  was 
tied  to  the  middle  post  (kai  waend)  of  the  house,  and 
the  boy,  Aiai,  was  tied  to  one  of  the  corner  posts  (pou 
0  manu).  Upon  fastening  them  in  this  manner  the 
people  went  out  of  the  house  and  barricaded  the  door- 
way with  wood,  which  they  then  set  on  fire.  Before 
the  fire  was  lit,  the  ropes  with  which  the  victims  were 
tied  dropped  off  from  their  hands.  Men,  women,- 
and  children  looked  on  at  the  burning  house  with 
deep  pity  for  those  within,  and  tears  were  streaming 
down  their  cheeks  as  they  remembered  the  kindness  of 
Ku-ula  during  all  the  time  they  had  lived  together. 
They  knew  not  why  this  family  and  their  house  should 
be  burned  in  this  manner. 

When  the  fire  was  raging  all  about  the  house  and 
the  flames  were  consuming  everything,  Ku-ula  and  his 
wife  gave  their  last  message  to  their  son  and  left  him. 


224  HAWAIIAN    FOLK   TALES 

They  went  right  out  of  the  house  as  quietly  as  the  last 
breath  leaves  the  body,  and  none  of  the  people  stand- 
ing there  gazing  saw  where,  or  how,  Ku-ula  and  his 
wife  came  forth  out  of  the  house.  Aiai  was  the  only 
one  that  retained  material  form.  Their  bodies  were 
changed  by  some  miraculous  power  and  entered  the  sea, 
taking  with  them  all  the  fish  swimming  in  and  around 
Hana.  They  also  took  all  sea-mosses,  crabs,  crawfish, 
and  the  various  kinds  of  shellfish  along  the  seashore, 
even  to  the  opihi-koele  at  the  rocky  beach;  every  edi- 
ble thing  in  the  sea  was  taken  away.  This  was  the  first 
stroke  of  Ku-ula's  revenge  on  the  King  and  the  people 
of  Hana  who  obeyed  his  mandate;  they  suffered  greatly 
from  the  scarcity  offish. 

When  Ku-ula  and  his  wife  were  out  of  the  house  the 
three  gourds  exploded  from  the  heat,  one  by  one,  and 
all  those  who  were  gazing  at  the  burning  house  believed 
the  detonations  indicated  the  bursting  of  the  bodies  of 
Ku-ula,  his  wife,  and  child.  The  flames  shot  up 
through  the  top  of  the  house,  and  the  black  smoke  hov- 
ered above  it,  then  turned  toward  the  front  of  Kaiwio- 
pele  Hill.  The  people  saw  Aiai  ascend  through  the 
flames  and  walk  upon  the  smoke  toward  the  hill  till 
he  came  to  a  small  cave  that  opened  to  receive  and 
rescue  him. 

As  Aiai  left  the  house  it  burned  fiercely,  and,  carry- 
ing out  the  instructions  of  his  father  he  called  upon 
him  to  destroy  by  fire  all  those  who  had  caught  and 
tied  them  in  their  burning  house.  As  he  finished 
his  appeal  he  saw  the  rippling  of  the  wind  on  the  sea 
and  a  misty  rain  coming  with  it,  increasing  as  it  came 


KU-ULA,   THE    FISH    GOD  225 

till  it  reached  Lehoula,  which  so  increased  the  blazing 
of  the  fire  that  the  flames  reached  out  into  the  crowd 
of  people  for  those  who  had  obeyed  the  King.  The 
man  from  Molokai,  who  was  the  cause  of  the  trouble, 
was  reached  also  and  consumed  by  the  fire,  and  the 
charred  bodies  were  left  to  show  to  the  people  the  sec- 
ond stroke  of  Ku-ula's  vengeance.  Strange  to  say,  all 
those  who  had  nothing  to  do  with  this  cruel  act,  though 
closer  to  the  burning  house,  were  uninjured;  the 
tongues  of  fire  reached  out  only  for  the  guilty  ones. 
In  a  little  while  but  a  few  smouldering  logs  and  ashes 
were  all  that  remained  of  the  house  of  Ku-ula.  Owing 
to  this  strange  action  of  the  fire  some  of  the  people 
doubted  the  death  of  Ku-ula  and  his  wife,  and  much 
disputation  arose  among  them  on  the  subject. 

When  Aiai  walked  out  through  the  flames  and  smoke 
and  reached  the  cave,  he  stayed  there  through  that 
night  till  the  next  morning,  then,  leaving  his  hook, 
pearl  shell,  and  stone  there,  he  went  forth  till  he  came 
to  the  road  at  Puilio,  where  he  met  several  children 
amusing  themselves  by  shooting  arrows,  one  of  whom 
made  friends  with  him  and  asked  him  to  his  house. 
Aiai  accepted  the  invitation,  and  the  boy  and  his  par- 
ents treating  him  well,  he  remained  with  them  for  some 
days. 

While  Aiai  was  living  in  their  house  the  parents  of 
the  boy  heard  of  the  King's  order  for  all  the  people  of 
Hana  to  go  fishing  for  hinalea.  The  people  obeyed 
the  royal  order,  but  when  they  went  down  to  the  shore 
with  their  fishing  baskets  they  looked  around  for  the 
usual  bait  (ueue),  which  was  to  be  pounded  up  and  put 


226  HAWAIIAN    FOLK   TALES 

into  the  baskets,  but  they  could  not  find  any,  nor  any 
other  material  to  be  so  used,  neither  could  they  see 
any  fish  swimming  around  in  the  sea.  "Why?  "  was 
the  question.  Because  Ku-ula  and  his  wife  had  taken 
with  them  all  the  fish  and  everything  pertaining  to 
fishing.  Finding  no  bait  they  pounded  up  limestone 
and  placed  it  in  the  baskets  and  swam  out  and  set  them 
in  the  sea.  They  watched  and  waited  all  day,  but  in 
vain,  for  not  a  single  hinalea  was  seen,  nor  did  any 
enter  the  baskets.  When  night  came  they  went  back 
empty-handed  and  came  down  again  the  next  day  only 
to  meet  the  same  luck.  The  parents  of  the  boy  who 
had  befriended  Aiai  were  in  this  fishing  party,  in  obe- 
dience to  the  King's  orders,  but  they  got  nothing  for 
their  trouble.  Aiai,  seeing  them  go  down  daily  to 
Haneoo,  asked  concerning  it,  and  was  told  everything; 
so  he  bade  his  friend  come  with  him  to  the  cave  where 
he  had  stayed  after  his  father's  house  was  burned. 
Arriving  there  he  showed  the  stone  fish  god,  Pohaku- 
muone,  and  said:  "  We  can  get  fish  up  here  from  this 
stone  without  much  work  or  trouble." 

Then  Aiai  picked  up  the  stone  and  they  went  down 
to  Lehoula,  and  setting  it  down  at  a  point  facing  the 
pond  which  his  father  had  made  he  repeated  these 
words:  cc  O  Ku-ula,  my  father ;  O  Hina,  my  mother, 
I  place  this  stone  here  in  your  name,  Ku-ula,  which 
action  will  make  your  name  famous  and  mine  too, 
your  son  ;  the  keeping  cf  this  ku-ula  stone  I  give  to 
my  friend,  and  he  and  his  offspring  hereafter  will  do 
and  act  in  all  things  pertaining  to  it  in  our  names." 

After  saying  these  words  he  told  his  friend  his  duties 


KU-ULA,    THE    FISH    GOD  227 

and  all  things  to  be  observed  relative  to  the  stone  and 
the  benefits  to  be  derived  therefrom  as  an  influencing 
power  over  such  variety  of  fish  as  he  desired.  This 
was  the  first  establishment  of  the  ko'a  ku-ula  on  land, 
— a  place  where  the  fisherman  was  obliged  to  make  his 
offering  of  the  first  of  his  catch  by  taking  two  fishes 
and  placing  them  on  the  ku-ula  stone  as  an  offering  to 
Ku-ula.  Thus  Aiai  first  put  in  practice  the  fishing 
oblations  established  by  his  father  at  the  place  of  his 
birth,  in  his  youth,  but  it  was  accomplished  only 
through  the  mana  kupua  of  his  parents. 

When  Aiai  had  finished  calling  on  his  parents  and 
instructing  his  friend,  there  were  seen  several  persons 
walking  along  the  Haneoo  beach  with  their  fishing 
baskets  and  setting  them  in  the  sea,  but  catching  noth- 
ing. At  Aiai's  suggestion  he  and  his  friend  went  over 
to  witness  this  fishing  effort.  When  they  reached  the 
fishers  Aiai  asked  them,  "What  are  those  things  placed 
there  for  ?  " 

They  answered,  "  Those  are  baskets  for  catching 
hinaleas,  a  fish  that  our  King,  Kamohoalii,  longs  for, 
but  we  cannot  get  bait  to  catch  the  fish  with." 

"Why  is  it  so?  "  asked  Aiai. 

And  they  answered,  "  Because  Ku-ula  and  his  family 
are  dead,  and  all  the  fish  along  the  beach  of  Hana  are 
taken  away." 

Then  Aiai  asked  them  for  two  baskets.  Having 
received  them,  he  bade  his  friend  take  them  and  fol- 
low him.  They  went  to  a  little  pool  near  the  beach, 
and  setting  the  baskets  therein,  he  called  on  his  parents 
for  hinaleas.      As  soon  as   he   had   finished,   the  fish 


228  HAWAIIAN    FOLK   TALES 

were  seen  coming  in  such  numbers  as  to  fill  the  pool, 
and  still  they  came.  Aiai  now  told  his  friend  to  go 
and  fetch  his  parents  and  relatives  to  get  fish,  and  to 
bring  baskets  with  which  to  take  home  a  supply ;  they 
should  have  the  first  pick,  and  the  owners  of  the  bas- 
kets should  have  the  next  chance.  The  messenger 
went  with  haste  and  brought  his  relatives  as  directed. 
Aiai  then  took  two  fishes  and  gave  them  to  his  friend 
to  place  on  the  ko'a  they  had  established  at  Lehoula 
for  the  ku-ula.  He  also  told  him  that  before  the  set- 
ting of  the  sun  of  that  day  they  would  hear  that  King 
Kamohoalii  of  Hana  was  dead,  choked  and  strangled 
to  death  by  the  fish.  These  prophetic  words  of  Aiai 
came  true. 

After  Aiai  had  made  his  offering,  his  friend's  parents 
came  to  where  the  fish  were  gathering  and  were  told 
to  take  all  they  desired,  which  they  did,  returning  home 
happy  for  the  liberal  supply  obtained  without  trouble. 
The  owners  of  the  baskets  were  then  called  and  told 
to  take  all  the  fish  they  wished  for  themselves  and  for 
the  King.  When  these  people  saw  the  great  supply 
they  were  glad  and  much  surprised  at  the  success  of 
these  two  boys.  The  news  of  the  reappearing  of  the 
fish  spread  through  the  district,  and  the  people  flocked 
in  great  numbers  and  gathered  hinaleas  to  their  satis- 
faction, and  returned  to  their  homes  with  rejoicing. 
Some  of  those  who  gave  Aiai  the  baskets  returned  with 
their  bundles  of  fish  to  the  King.  When  he  saw  so 
many  of  those  he  had  longed  for  he  became  so  excited 
that  he  reached  out  and  picked  one  up  and  put  it 
in   his    mouth,  intending  to  eat  it ;  but    instead   the 


KU-ULA,   THE    FISH    GOD  229 

fish  slipped  right  into  his  throat  and  stuck  there. 
Many  tried  to  reach  and  take  it  out,  but  were  unable, 
and  before  the  sun  set  that  day  Kamohoalii,  the  King 
of  Hana,  died,  being  choked  and  strangled  to  death 
by  the  fish.  Thus  the  words  of  Aiai,  the  son  of  Ku- 
ula,  proved  true. 

By  the  death  of  the  King  of  Hana  the  revenge  was 
complete.  The  evil-doer  from  Molokai,  and  those 
who  obeyed  the  King's  orders  on  the  day  Ku-ula's 
house  was  fired,  met  retribution,  and  Aiai  thus  won  a 
victory  over  all  his  father's  enemies. 

After  living  for  a  time  at  Hana  Aiai  left  that  place 
and  went  among  the  different  islands  of  the  group 
establishing  fishing  ko'as  (ko'a  aina  aumakua).  He 
was  the  first  to  measure  the  depth  of  the  sea  to  locate 
these  fishing  ko'as  for  the  deep  sea  fishermen  who  go 
out  in  their  canoes,  and  the  names  of  many  of  these 
ko'as  located  around  the  different  islands  are  well 
known. 


XXII 

AIAI,    SON    OF    KU-ULA 

PART   II    OF   THE    LEGEND    OF    KU-ULA,    THE    FISH 
GOD    OF   HAWAII 

TRANSLATED  FROM  MOKE  MANU  BY  M.  K.  NAKUINA 

A  FTER  the  death  of  the  King  of  Hana,  Aiai  left 
the  people  of  Haneoo  catching  hinalea  and  went 
to  Kumaka,  a  place  where  fresh  water  springs  out  from 
the  sand  and  rocks  near  the  surf  of  Puhele,  at  Hamoa, 
where  lay  a  large,  long  stone  in  the  sea.  This  stone 
he  raised  upright  and  also  placed  others  about  the 
water  spring,  and  said  to  his  friend :  "  To-day  I 
name  this  stone  Ku-a-lanakila,  for  I  have  triumphed 
over  my  enemies  ;  and  I  hereby  declare  that  all  fishes, 
crabs,  and  sea-moss  shall  return  again  in  plenty  through- 
out the  seas  of  Hana,  as  in  the  days  when  my  parents 
were  living  in  the  flesh  at  Lehoula." 

From  the  time  Aiai  raised  this  stone,  up  to  the  pres- 
ent generation,  the  story  of  Ku-ula  and  Aiai  is  well 
preserved,  and  people  have  flocked  to  the  place  where 
the  stone  stands  to  see  it  and  verify  the  tradition. 
Some  kahunas  advise  their  suffering  patients  to  pay  a 
visit  to  the  stone,  Ku-lanakila,  with  some  ofFerings  for 
relief  from  their  sickness  and  also  to  bathe  in  the  spring 
of  Kumaka  and  the  surf  of  Puhele.     This  was  a  favor- 

230 


AIAI,    SON    OF   KU-ULA  231 

ite  spot  of  the  kings  and  chiefs  of  the  olden  times  for 
bathing  and  surf-riding,  and  is  often  referred  to  in  the 
stories  and  legends  of  Hawaii-nei.  This  was  the  first 
stone  raised  by  Aiai  and  established  as  a  ku-ula  at 
Hamoa  ;  and  the  old  people  of  Hana  attributed  to  its 
influence  the  return  of  the  fish  to  their  waters. 

After  Aiai's  practice  of  his  father's  instructions  and 
the  return  of  the  fishes,  his  fame  spread  through- 
out the  district,  and  the  people  made  much  of  him 
during  his  stay  with  them. 

A  great  service  wrought  by  Aiai  during  his  boyhood 
was  the  teaching  of  his  friend  and  his  friend's  parents 
how  to  make  the  various  nets  for  all  kinds  of  fishing. 
He  also  taught  them  to  make  the  different  kinds  of 
fishing  lines.  When  they  were  skilled  in  all  these 
branches  of  knowledge  pertaining  to  fishing,  he  called 
the  people  together,  and  in  their  presence  declared  his 
friend  to  be  the  head  fisherman  of  Hana,  with  full 
control  of  all  the  stations  (ko'a  id)  he  had  established. 
This  wonder-working  power  second  to  none,  possessed 
by  Aiai,  he  now  conferred  on  his  friend,  whereby  his 
own  name  would  be  perpetuated  and  his  fame  estab- 
lished all  over  the  land. 

The  first  ko'a  ia  (fishing  ground,  or  station)  where 
Aiai  measured  the  depth  of  the  sea  is  near  Aleamai, 
his  birthplace,  and  is  called  Kapukaulua,  where  he 
hooked  and  killed  the  eel  Koona.  It  is  a  few  miles 
from  the  shore  to  the  southeast  of  the  rocky  islet 
called  Alau.  The  second  station  he  established  was 
at  a  spot  about  a  mile  from  Haneoo  and  Hamoa  which 
was  for  the  kala,  palani,  nanue,  puhi,  and  ula.     These 


232  HAWAIIAN    FOLK    TALES 

varieties  of  fish  are  not  caught  by  nets,  or  with  the 
hook,  but  in  baskets  which  are  filled  with  bait  and  let 
down  in  the  deep  sea. 

The  third  station,  which  he  named  Koauli,  was 
located  out  in  the  deep  sea  for  the  deep  sea  fishes,  the 
depth  ranging  about  two  hundred  fathoms.  This  is 
the  ko'a  that  fishermen  have  to  locate  by  certain  shore 
bearings,  lest  a  mistake  be  made  as  to  the  exact  spot 
and  the  bottom  be  found  rocky  and  the  hooks  entangle 
in  the  coral.  In  all  the  stations  Aiai  located  there  are 
no  coral  ledges  where  the  fisherman's  hook  would 
catch,  or  the  line  be  entangled ;  and  old  Hawaiians 
commended  the  skill  of  such  locations,  believing  that 
the  success  of  Aiai's  work  was  due  to  his  father's 
influence  as  an  ocean  deity. 

At  one  time  Aiai  went  over  to  the  bay  of  Wananalua, 
the  present  port  of  Hana,  with  its  noted  hill  of  Kauiki 
and  the  sandy  beach  of  Pueokahi.  Here  he  made  and 
placed  a  ku-ula,  and  also  placed  a  fish  stone  in 
the  cliff  of  Kauiki  whereon  is  the  ko'a  known  as 
Makakiloia.  And  the  people  of  Hana  give  credit  to 
this  stone  for  the  frequent  appearance  of  the  akule, 
oio,  moi,  and  other  fishes  in  their  waters. 

Aiai's  good  work  did  not  stop  at  this  point;  pro- 
ceeding to  Honomaele  he  picked  up  three  pebbles  at 
the  shore  and,  going  into  the  sea,  out  beyond  the 
breaking  surf,  he  placed  them  there.  In  due  time 
these  three  pebbles  gathered  others  together  and  made 
a  regular  ridge ;  and  when  this  was  accomplished,  the 
aweoweo  gathered  from  the  far  ocean  to  this  ridge  of 
pebbles  for  rest;  whereupon  the  people  came  with  net, 


AIM,    SON    OF    KU-ULA  a33 

hook,  and  line,  and  caught  them  as  they  desired.  The 
writer  witnessed  this  in  1845  with  his  own  eyes.  This 
ko'a  for  aweoweo  is  still  there,  but  difficult  to  locate, 
from  the  fact  that  all  the  old  residents  are  gone — either 
dead  or  moved  away. 

He  next  went  over  to  Waiohue,  Koolau,  where  he 
placed  a  stone  on  a  sharp  rocky  islet,  called  Paka, 
whereon  a  few  puhala  grow.  It  is  claimed  that  during 
the  season  of  the  kala,  they  come  in  from  the  ocean, 
attracted  to  this  locality  by  the  power  of  this  stone. 
They  continue  on  to  Mokumana,  a  cape  between 
Keanae  and  Wailuanui.  They  come  in  gradually  for 
two  days,  and  on  the  third  day  of  their  reaching  the 
coast,  at  the  pali  of  Ohea,  is  the  time  and  place  to 
surround  them  with  nets.  In  olden  times  while  the 
fishermen  were  hauling  in  their  nets  full  of  kala  into 
the  canoes,  the  akule  and  oio  also  came  in  numbers  at 
the  same  time,  making  it  impossible  to  catch  all  in  one 
day;  and  as  there  were  so  many  gathered  in  the  net  it 
took  them  a  day  and  a  night  before  they  could  care  for 
their  draught,  which  yielded  so  many  more  than  could 
be  made  use  of  that  they  were  fed  to  the  pigs  and 
dogs.  The  kala  of  Ohea  is  noted  for  its  fatness  and 
fine  flavor.  Few  people  are  now  living  there,  and  the 
people  who  knew  all  about  this  are  dead  ;  but  the  stone 
that  Aiai  placed  on  that  little  island  at  Waiohue  is  still 
there. 

Aiai  stayed  there  a  few  days  and  then  returned  to 
Hana  and  lived  at  his  birthplace  quite  a  length  of  time 
till  he  was  a  man  grown.  During  this  period  he  was 
teaching  his  art  of  fishing  in   all  its  forms  ;  and  when 


234  HAWAIIAN    FOLK   TALES 

he  was  satisfied  the  people  were  proficient,  he  prepared 
to  visit  other  places  for  like  service.  But  before  leav- 
ing, Aiai  told  his  friend  to  go  and  kill  the  big 
hee  kupua  (wonderful  octopus)  in  the  deep  sea,  right 
out  of  Wailuanui,  Koolau,  and  he  consented. 

When  the  canoes  were  made  ready  and  drawn  to  the 
beach  and  the  people  came  prepared  to  start,  Aiai 
brought  the  hokeo  (fishing  gourd),  where  the  leho  (kauri 
shell)  that  Ku-ula  his  father  gave  him  was  kept,  and 
gave  it  to  his  friend.  This  shell  is  called  lehoula,  and 
the  locality  at  Hana  of  that  name  was  called  after  it. 

Then  the  canoes  and  people  sailed  away  till  they  got 
out  along  the  palis  near  Kopiliula,  where  they  rested. 
Aiai  was  not  with  the  party,  but  overlooked  their 
operations  from  the  pali  of  Puhiai.  While  they  rested, 
preparation  for  the  lowering  of  the  leho  was  being 
made,  and  when  ready,  Aiai's  friend  called  on  Ku-ula 
and  Hina  for  the  assistance  of  their  wonderful  powers. 
When  he  was  through,  he  took  off  the  covering  of  the 
gourd  and  took  out  the  leho,  which  had  rich  beautiful 
colors  like  the  rainbow,  and  attaching  it  to  the  line,  he 
lowered  it  into  the  sea,  where  it  sent  out  rays  of  a  fiery 
light.  The  hee  was  so  attracted  by  its  radiance  that 
it  came  out  of  its  hole  and  with  its  great  arms,  which 
were  as  long  and  large  as  a  full-grown  cocoanut  tree, 
came  up  to  the  surface  of  the  water  and  stood  there 
like  a  cocoanut  grove.  The'  men  were  frightened,  for 
it  approached  and  went  right  into  the  canoes  with  the 
intention  of  destroying  them  and  the  men  and  captur- 
ing the  leho  ;  but  it  failed,  because  Aiai's  friend,  with 
his  skill  and  power,  had  provided  himself  with  a  stone, 


AIAI,    SON    OF    KU-ULA  235 

which,  at  the  proper  time,  he  shoved  into  the  head  of 
the  squid ;  and  the  weight  of  the  stone  drew  it  down 
to  the  bottom  of  the  sea  and  kept  it  there,  and  being 
powerless  to  remove  the  stone,  it  died.  The  men 
seized  and  cut  off  one  of  the  arms,  which  was  so  big 
that  it  loaded  the  canoes  down  so  that  they  returned  to 
Hana.  When  the  squid  died,  it  turned  to  stone.  It 
is  pointed  out  to-day  just  outside  of  Wailuanui,  where 
a  stone  formation  resembles  the  body  of  a  squid  and 
the  arms,  with  one  missing. 

When  Aiai  saw  from  the  pali  that  his  friend  was 
successful  in  killing  the  hee,  he  returned  to  Hana 
unseen,  and  in  a  short  while  the  canoes  arrived  with  its 
arm,  which  was  divided  among  the  people  according  to 
the  directions  of  Aiai. 

When  Aiai  saw  that  his  friend  and  others  of  Hana 
were  skilled  in  all  the  art  of  fishing,  he  decided  to 
leave  his  birthplace  and  journey  elsewhere.  So  he 
called  a  council  of  his  friends  and  told  them  of  his 
intended  departure,  to  establish  other  fishing  stations 
and  instruct  the  people  with  all  the  knowledge  thereof 
in  conformity  with  the  injunction  of  Ku-ula  his  father. 
They  approved  of  the  course  contemplated  and 
expressed  their  indebtedness  to  him  for  all  the  benefits 
he  had  shown  them. 

On  leaving  Aleamai  he  took  with  him  the  fish-hook, 
manaiaakalaniy  and  the  fish  pearl,  Kahuoi,  for  aku  from 
the  little  cave  where  he  had  lodged  on  the  hill  of 
Kaiwiopele,  and  then  disappeared  in  the  mysterious 
manner  of  his  parents.  He  established  ku-ulas  and 
ko'a  aina,  by  placing  three  fish  stones  at  various  points 


236  HAWAIIAN    FOLK   TALES 

as  far  as  Kipahulu.  At  the  streams  of  Kikoo  and 
Maulili  there  stands  a  stone  to-day,  which  was  thrown 
by  Aiai  and  dropped  at  a  bend  in  the  waters,  unmoved 
by  the  many  freshets  that  have  swept  the  valleys  since 
that  time. 

Out  in  the  sea  of  Maulili  is  a  famous  station  known 
as  Koanui.  It  is  about  a  mile  from  the  shore  and 
marks  the  boundary  of  the  sea  of  Maulili,  and  the  fish 
that  appear  periodically  and  are  caught  within  its 
limits  have  been  subject  to  a  division  between  the 
fishermen  and  the  landowner  ever  since.  This  is  a 
station  where  the  fisherman's  hook  shall  not  return 
without  a  fish  except  the  hook  be  lost,  or  the  line  cut. 

The  first  time  that  Aiai  tested  this  station  and 
caught  a  fish  with  his  noted  hook,  he  saw  a  fisherman 
in  his  canoe  drifting  idly,  without  success.  When  he 
saw  Aiai,  this  fisherman,  called  Kanemakua,  paddled 
till  he  came  close  to  where  Aiai  was  floating  on  an 
improvised  canoe,  a  wiliwili  log,  without  an  outrigger, 
—which  much  surprised  him.  Before  the  fisherman 
reached  him,  Aiai  felt  a  tug  at  his  line  and  knew  that  he 
had  caught  a  fish  and  began  pulling  it  in.  When 
Kanemakua  came  within  speaking  distance  Aiai  greeted 
him  and  gave  him  the  fish,  putting  it  into  his  canoe. 
Kanemakua  was  made  happy  and  thanked  Aiai  for 
his  generosity.     While  putting  it  in  the  canoe  Aiai  said : 

"This  is  the  first  time  I  have  fished  in  these  waters 
to  locate  (or  found)  this  station,  and  as  you  are  the 
first  man  I  meet  I  give  you  the  first  fish  caught.  I 
also  give  you  charge  of  this  ko'a ;  but  take  my  advice. 
When  you  come  here  to  fish  and  see  a   man  meeting 


AIAI,    SON    OF    KU-ULA  237 

you  in  a  canoe  and  floating  alongside  of  you,  if  at  that 
time  you  have  caught  a  fish,  then  give  it  to  him  as  I 
have  done  to  you,  without  regret,  and  thus  get  a  good 
name  and  be  known  as  a  generous  man.  If  you 
observe  this,  great  benefits  will  come  to  you  and  those 
related  to  you." 

As  Aiai  finished  speaking  he  suddenly  disappeared, 
and  Kanemakua  could  hardly  realize  that  he  had  not 
been  dreaming  but  for  the  assurance  he  had  in  the 
great  fish  lying  in  his  canoe.  He  returned  to  the 
shore  with  his  prize,  which  was  so  large  and  heavy  that 
it  required  the  help  of  two  others  to  carry  it  to  the 
house,  where  it  was  cut  up  and  the  oven  made  hot  for 
its  baking.  When  it  was  cooked  he  took  the  eyes  of 
the  fish  and  offered  them  up  as  a  thanksgiving  sacrifice. 
Then  the  family,  friends,  and  neighbors  around  came 
to  the  feast  and  ate  freely.  During  all  this  time 
Kanemakua  was  thinking  of  the  words  spoken  by 
the  young  man,  which  he  duly  observed.  The  first 
ku-ula  established  in  Maulili,  Maui,  was  named  after 
him,  and  from  that  time  its  fish  have  been  given 
out  freely  without  restriction  or  division. 

After  establishing  the  different  ku-ula  stations  along 
the  coast  from  Hana  to  Kipahulu,  Aiai  went  to  Kaupo 
and  other  places.  A  noted  station  and  ku-ula  is  at 
Kahikinui.  All  the  stations  of  this  place  are  in  the 
deep  sea,  where  they  use  nets  of  three  kinds  ;  there 
is  also  fishing  with  poles,  and  ulua  fishing,  because 
this  part  of  the  island  faces  the  wind  ;  but  the  ku-ulas 
are  located  on  the  seashore,  as  is  also  the  one  at 
Honuaula,  where  it  is  covered  over  by  the  lava  flow. 


238  HAWAIIAN    FOLK   TALES 

Thus  was  performed  the  good  work  of  Aiai 
in  establishing  ku-ula  stations  and  fish  stones  all 
around  the  island  of  Maui.  It  is  also  said  that  he 
visited  Kahoolawe  and  established  a  ku-ula  at 
Hakioawa,  though  it  differs  from  the  others,  being 
built  on  a  high  bluff"  overlooking  the  sea,  somewhat 
like  a  temple,  by  placing  stones  in  the  form  of  a 
square,  in  the  middle  of  which  was  left  a  space  wherein 
the  fishermen  of  that  island  laid  their  first  fish  caught, 
as  a  thank  offering.  Awa  and  kapa  were  also  placed 
there  as  offerings  to  the  fish  deities. 

An  idea  prevails  with  some  people  that  the  ko'a  of 
Kamohoalii,  the  king  shark  of  Kahoolawe,  is  on  this 
island,  but  if  all  the  stories  told  of  it  be  examined 
there  will  be  found  no  reference  to  a  ko'a  of  his  on 
this  island. 

From  Kahoolawe,  Aiai  next  went  to  Lanai,  where 
he  started  fishing  for  aku  (bonito)  at  Cape  Kaunolu, 
using  his  pearl  Kahuoi.  This  is  the  first  case  known 
of  fishing  for  aku  with  pearl  from  the  land,  as  it  is  a 
well  known  fact  that  this  fish  is  caught  only  in  deep 
sea,  far  from  shore.  In  the  story  of  Kaneapua  it  is 
shown  that  he  is  the  only  one  who  had  fished  for  aku 
at  the  Cape  of  Kaunolu,  where  it  was  started  by  Aiai. 

From  Kaunolu,  Aiai  went  to  Kaena  Cape,  where  at 
a  place  close  to  Paomai,  was  a  little  sandy  beach  now 
known  as  Polihua.  Here  he  took  a  stone  and  carved 
a  figure  on  it,  then  carried  and  placed  it  on  the  sandy 
beach,  and  called  on  his  parents.  While  making  his 
incantations  the  stone  moved  toward  the  sea  and  dis- 
appeared under  the  water.      His  incantations  finished, 


AIM,    SON    OF    KU-ULA  239 

the  stone  reappeared  and  moved  toward  him  till  it 
reached  the  place  where  it  had  been  laid;  whereupon  it 
was  transformed  into  a  turtle,  and  gave  the  name  of 
Polihua  to  that  beach.  This  work  of  Aiai  on  the 
island  of  Lanai  was  the  first  introduction  of  the  turtle 
in  the  seas  of  Hawaii,  and  also  originated  the  habit  of 
the  turtle  of  going  up  the  beach  to  lay  its  eggs,  then 
returning  to  the  sea. 

After  making  the  circuit  of  Lanai  he  went  over  to 
Molokai,  landing  at  Punakou  and  travelled  along  the 
shore  till  he  reached  Kaunakakai.  At  this  place  he 
saw  spawns  of  mullet,  called  Puai-i,  right  near  the 
shore,  which  he  kicked  with  his  foot,  landing  them  on 
the  sand.  This  practice  of  kicking  fish  with  the  feet 
is  carried  on  to  this  time,  but  only  at  that  locality. 
Aiai  continued  on  along  the  Kona  side  of  Molokai, 
examining  its  fishing  grounds  and  establishing  ku-ulas 
till  he  got  to  Halawa.  At  the  Koolau  side  of  the 
island  he  stopped  at  Wailau  and  saw  the  cave  of  the 
eel  Koona  that  went  to  Hana  and  stole  the  fish  from 
his  father's  pond,  and  the  cause  of  all  the  trouble  that 
befell  his  parents  and  himself. 

When  Aiai  landed  at  Wailau  he  saw  that  both  sides 
of  the  valley-  were  covered  with  men,  women,  and 
children  engaged  in  closing  up  the  stream  and  divert- 
ing its  water  to  another  course,  whereby  they  would 
be  enabled  to  catch  oopu  and  opae.  The  water  being 
low,  the  gourds  of  some  of  the  people  were  full  from 
their  catch. 

Aiai  noticed  their  wanton  method  of  fishing,  where- 
by all  oopus  and  opaes  were  caught  without  thought 


24o  HAWAIIAN    FOLK   TALES 

of  any  reservation  for  their  propagation;  therefore  he 
called  on  his  parents  to  take  them  all  away.  The 
prayer  was  granted,  for  suddenly  they  all  disappeared; 
those  in  the  water  went  up  the  stream  to  a  place 
called  Koki,  while  those  in  the  gourds  were  turned  to 
lizards  which  scampered  out  and  ran  all  over  the 
rocks.  The  people  were  much  surprised  at  this  change 
and  felt  sorely  disappointed  at  the  loss  of  their  food 
supply. 

On  account  of  his  regard  for  a  certain  lad  of  that 
place,  named  Kahiwa,  he  showed  him  the  place  of  the 
opaes  to  be  up  the  precipitous  cliff,  Koki.  The  youth 
was  attentive  to  the  direction  of  Aiai  and  going  there 
he  found  the  oopus  and  opaes  as  stated,  as  they  are  to 
this  day.  That  is  what  established  the  noted  saying 
of  the  old  people  of  that  land :  "Kokio  of  Wailau  is 
the  ladder  of  the  opae."  It  is  also  known  as  the 
"Pali  of  Kahiwa." 

When  Aiai  left  Wailau  he  showed  this  lad  the 
ku-ula  and  the  fish  station  in  the  sea  he  had 
located  there,  at  the  same  distance  as  that  rocky 
island  known  as  Mokapu.  He  went  also  to 
Pelekunu,  Waikolu  and  Kalawao,  even  to  Kalaupapa, 
the  present  home  of  the  lepers.  At  the  latter  place 
he  left  a  certain  fish  stone.  That  is  the  reason  fish 
constantly  gather  there  even  to  this  day.  He  also 
went  to  Hoolehua  and  so  on  as  far  as  Ka  lae  o  ka  ilio 
(the  dog's  forehead)  and  Ka  lae  o  ka  laau.  Between 
these  two  capes  in  the  sea  is  a  station  established  by 
Aiai,  where  a  tree  grew  out  from  under  a  rock,  Ekaha 
by  name.      It  is  a  hardwood  tree,  but  the  trunk  and 


AIAI,    SON    OF    KU-ULA  241 

also  the  branches  are  without  leaves.     This  place  is  a 
great  haunt  for  fishermen  with  their  hooks. 

Aiai  then  came  to  Oahu,  first  landing  at  Makapuu, 
in  Koolau,  where  he  founded  a  pohaku-ia  (fish  stone) 
for  red  fish  and  for  speckled  fish,  and  called  it  Malei. 
This  was  a  female  rock,  and  the  fish  of  that  place  is 
the  uhu.      It  is  referred  to  in  the  mele  of  Hiiaka,  thus: 

"  I  will  not  go  to  the  stormy  capes  of  Koolau, 
The  sea-cliffs  of  Moeaau. 
The  woman  watching  uhu  of  Makapuu 
Dwells  on  the  ledge  of  Kamakani 
At  Koolau.      The  living 
Offers  grass-twined  sacrifices,  O  Malie  !" 

From  the  time  Aiai  founded  that  spawning-place 
until  the  present,  its  fish  have  been  the  uhu,  extend- 
ing to  Hanauma.  There  were  also  several  gathering- 
places  for  fish  established  outside  of  Kawaihoa.  Aiai 
next  moved  to  Maunalua,  then  to  Waialae  and 
Kahalaia.  At  Kaalawai  he  placed  a  white  and  brown 
rock.  There  in  that  place  is  a  hole  filled  with 
aholehole,  therefore  the  name  of  the  land  is  Kaluahole. 
Right  outside  of  Kahuahui  there  is  a  station  where 
Aiai  placed  a  large  round  sandstone  that  is  surrounded 
by  spawning-places  for  fish;  Ponahakeone  is  its  name. 

In  ancient  times  the  chiefs  selected  a  very  secret 
place  wherein  to  hide  the  dead  bodies  of  their  greatly 
beloved,  lest  some  one  should  steal  their  bones  to 
make  fish-hooks,  or  arrows  to  shoot  mice  with.  For 
that  reason  the  ancients  referred  to  Ponahakeone  as 
"He  Lualoa  no  Na'lii" — a  deep  pit  for  the  chiefs. 


242  HAWAIIAN    FOLK   TALES 

Aiai  came  to  Kalia  and  so  on  to  Kakaako.  Here 
he  was  befriended  by  a  man  named  Apua,  with  whom 
he  remained  several  days,  observing  and  listening  to 
the  murmurs  of  the  chief  named  Kou.  This  chief 
was  a  skilful  hiaku  fisherman,  his  grounds  being  out- 
side of  Mamala  until  you  came  to  Moanalua.  There 
was  none  so  skilled  as  he,  and  generous  withal,  giving 
akus  to  the  people  throughout  the  district. 

As  Aiai  was  dwelling  with  his  friend  Apua  at 
Kakaako,  he  meandered  off  one  day  along  the  shore 
of  Kulolia,  and  so  on  to  Pakaka  and  Kapapoko.  But  he 
did  not  return  to  the  house  of  his  friend,  for  he  met  a 
young  woman  gathering  limu  (sea-moss)  and  fishing 
for  crabs.  This  young  woman,  whose  name  was 
Puiwa,  lived  at  Hanakaialama  and  was  a  virgin,  never 
having  had  a  husband.  She  herself,  as  the  people 
would  say,  was  forward  to  ask  Aiai  to  be  her  husband; 
but  he  listened  to  her  voice,  and  they  went  up 
together  to  her  home  and  saw  the  parents  and  rela- 
tives, and  forthwith  were  married.  After  living  with 
this  young  woman  some  time  a  son  was  born  to  them, 
whom  Aiai  named  Puniaiki.  During  those  days  was 
the  distribution  of  aku  which  were  sent  up  from 
Honolulu  to  the  different  dwellings;  but  while  others 
were  given  a  whole  fish,  they  got  but  a  portion  from 
some  neighbor.  For  this  reason  the  woman  was 
angry,  and  told  Aiai  to  go  to  the  brook  and  get  some 
oopus  fit  to  eat,  as  well  as  opae.  Aiai  listened  to  the 
voice  of  his  wife.  He  dug  a  ditch  and  constructed  a 
dam  so  as  to  lead  the  water  of  the  brook  into  some 
pits,  and  thus  be  able  to  catch  the  oopu  and  opae.      He 


AIAI,    SON    OF    KU-ULA  243 

labored  some  days  at   this   work,   and   the   fish   and 
shrimps  were  hung  up  to  dry. 

On  a  certain  day  following,  Aiai  and  his  wife  went 
with  their  child  to  the  brook.  She  left  her  son  upon 
the  bank  of  the  stream  while  she  engaged  herself  in 
catching  opae  and  oopu  from  the  pits.  But  it  was  not 
long  before  the  child  began  to  cry;  and  as  he  cried, 
Aiai  told  his  wife  to  leave  her  fishing,  but  she  talked 
saucily  to  him.  So  Aiai  called  upon  the  names  of  his 
ancestors.  Immediately  a  dark  and  lowering  cloud 
drew  near  and  poured  out  a  flood  of  water  upon  the 
stream,  and  in  a  short  time  the  dam  was  broken  by 
the  freshet  and  all  the  oopu  and  opae,  together  with 
the  child,  were  swept  toward  the  sea.  But  the  woman 
was  not  taken  by  the  flood.  Aiai  then  rose  up  and 
departed,  without  thought  of  his  wife. 

He  went  down  from  the  valley  to  Kaumakapili,  and 
as  he  was  standing  there  he  saw  some  women  fishing 
for  oopu  on  the  banks  of  the  stream,  the  daughter  of 
the  chief  Kikihale  being  with  them.  At  that  time, 
behold,  there  was  caught  by  the  female  guardian  of 
the  daughter  of  Kikihale  a  very  large  oopu.  This 
oopu  she  showed  to  her  protegee,  who  told  her  to  put 
it  into  a  large  calabash  with  water  and  feed  it  with  limu, 
so  that  it  might  become  a  pet  fish.  This  was  done  and 
the  oopu  was  tended  very  carefully  night  and  day. 

Aiai  stood  by  and  saw  the  fish  lifted  out  of  the 
brook,  and  recognized  it  at  the  same  time  as  his  own 
child,  changed  from  a  human  being  into  an  oopu. 

(At  this  point  the  story  of  Aiai  gives  place  to  that  of 
his  child.) 


244  HAWAIIAN    FOLK   TALES 

When  the  oopu  was  placed  in  a  large  calabash  with 
water,  it  was  carefully  tended  and  fed  with  sea-moss 
for  some  time,  but  one  day  in  seeing  to  this  duty 
the  guardian  of  the  chiefess,  on  reaching  the  cala- 
bash, was  startled  to  behold  therein  a  human  child, 
looking  with  its  eyes.  And  the  water  in  the  calabash 
had  disappeared.  She  was  greatly  surprised  and  seized 
with  a  dark  foreboding,  and  a  trembling  fear  possessed 
her  as  she  looked  upon  this  miraculous  child. 

This  woman  went  and  told  the  chiefess  of  this  child 
they  knew  to  have  had  the  form  of  an  oopu,  and 
as  Kikihale  heard  the  story  of  her  guardian  she  went 
quickly,  with  grave  doubts,  however,  of  this  her 
report;  but  there,  on  reaching  the  calabash,  as  she 
looked  she  saw  indeed  a  child  therein.  She  immedi- 
ately put  forth  her  hands  toward  the  child  and  lifting 
it,  carefully  examined  its  form  and  noted  its  agreeable 
features.  As  the  thought  quickly  possessed  this  girl, 
she  said:  "Now,  my  guardian,  you  and  your  husband 
take  and  rear  this  child  till  he  is  grown,  then  I  will  be 
his  wife." 

The  guardian  answered  her:  "When  this  child 
becomes  grown  you  will  be  old;  that  is,  your  days 
will  be  in  the  evening  of  life,  while  his  place  will  be  in 
the  early  morn.  Will  you  not  thereby  have  lasting 
cause  for  dissatisfaction  and  contention  between  you  in 
the  future?" 

Kikihale  answering  her  guardian  said:  "You  are 
not  to  blame;  these  things  are  mine  to  consider,  for 
the  reason  that  the  desire  is  mine,  not  yours,  my 
guardian." 


AIM,    SON    OF    KU-ULA  245 

After  this  talking  the  child  was  quickly  known  of 
among  the  chiefs  and  attendants.  He  was  nourished 
and  brought  up  to  adult  age,  when  Kikihale  took 
him  for  her  husband  as  she  had  said;  and  for  a  time 
they  dwelt  together  as  man  and  wife  without  disagree- 
ment between  them.  But  during  these  days  Kikihale 
saw  plainly  that  her  husband  was  not  disposed  to  do 
anything  for  their  support;  therefore  she  mourned 
over  it  continually  and  angrily  reproved  him,  finally, 
saying: 

"O  my  husband,  can  you  not  go  forth  also,  as  others, 
to  assist  our  father  and  the  attendants  in  the  duties  of 
fishing,  instead  of  eating  till  you  are  satisfied,  then 
rolling  over  with  face  upward  to  the  ridge-pole  of  the 
house  and  counting  the  ahos?  It  may  do  while  my 
father  is  alive;  but  if  he  should  die,  whence  would 
come  our  support?"  Thus  she  spoke  reproachingly 
from  day  to  day,  and  the  words  stung  Puniaiki's  heart 
with  much  pain. 

And  this  is  what  he  said  to  his  wife  one  day:  "It 
is  unpleasant  to  hear  you  constantly  talking  thus. 
Not  as  wild  animals  is  the  catching  of  fish  in  the  sea; 
they  are  obedient  if  called,  and  you  may  eat  wastefully 
of  my  fish  when  procured.  I  have  authority  over 
fish,  men,  pigs,  and  dogs.  If  you  are  a  favorite 
of  your  father  then  go  to  him  for  double  canoes, 
with  their  fishing  appurtenances,  and  men  to  paddle 
them." 

When  Kikihale  heard  these  words  of  her  husband 
she  hastened  to  Kou,  her  father,  and  told  him  all  that 
Piniaiki    had    said,    and   the    request    was    promptly 


246  HAWAIIAN    FOLK   TALES 

executed.  Kikihale  returned  to  her  husband  and  told 
him  all  she  had  done. 

On  Puniaiki's  going  down  to  the  canoe  place  he 
found  the  men  were  making  ready  the  canoes  with  the 
nets,  rods,  lines,  and  the  pearl  fish-hooks.  Here  he 
lit  a  fire  and  burned  up  the  pearl  fish-hooks,  at  which 
his  wife  was  much  angered  and  cried  loudly  for  the 
hiaku  pearl  hooks  of  her  father.  She  went  and  told 
Kou  of  this  mischievous  action  of  her  husband,  but 
he  answered  her  not  a  word  at  this  act  of  his  son-in- 
law,  though  he  had  supplied  five  gourds  filled  with 
them,  a  thousand  in  number,  and  the  strangest  thing 
was,  that  all  were  burned  up  save  two  only  which  Kou 
had  reserved. 

That  night  Puniaiki  slept  apart  from  his  wife,  and 
he  told  the  canoe  paddlers  to  sleep  in  the  canoe  sheds, 
not  to  go  to  their  homes  that  night;  and  they  obeyed 
his  voice. 

It  was  Kou's  habit  to  rouse  his  men  before  break 
of  day  to  sail  in  the  malaus  for  aku  fishing  at  the 
mouth  of  the  harbor,  for  that  was  their  feeding-time, 
not  after  the  sun  had  risen.  Thus  would  the  canoes 
enter  the  schools  of  aku  and  this  chief  became  famous 
thereby  as  a  most  successful  fisherman.  But  on  this 
day  was  seen  the  sorcerer's  work  of  this  child  of  Aiai. 

As  Kou  with  his  men  set  out  always  before  dawn, 
here  was  this  Puniaiki  above  at  his  place  at  sunrise. 
At  this  time  on  his  awaking  from  sleep  he  turned  his 
face  mountainward,  and  looking  at  Kaumakapili  he 
saw  a  rainbow  and  its  reddish  mist  spread  out  at  that 
place,  wherein  was  standing  a  human  form.      He  felt 


X 

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AIM,    SON    OF    KU-ULA  247 

conscious  that  it  was  Aiai  his  father,  therefore  he  went 
there  and  Aiai  showed  him  the  place  of  the  pa  (fish- 
hook) called  Kahuai,  and  he  said  to  his  son:  "Here 
will  I  stay  till  you  return;  be  quick." 

Upon  Puniaiki  reaching  the  landing  the  canoes  were 
quickly  made  ready  to  depart,  and  as  they  reached 
Kapapoko  and  Pakaka,  at  the  sea  of  Kuloloia,  they 
went  on  to  Ulukua,  now  the  lighthouse  location  of 
Honolulu  harbor.  At  this  place  Puniaiki  asked  the 
paddlers:  "What  is  the  name  of  that  surf  cresting 
beneath  the  prow  of  our  canoes?" 

"Puuiki,"  replied  the  men. 

He  then  said  to  them:  "Point  straight  the  prow 
of  the  canoes  and  paddle  with  strength."  At  these 
words  of  Puniaiki  their  minds  were  in  doubt,  because 
there  were  probably  no  akus  at  that  place  in  the  surf; 
but  that  was  none  of  their  business.  As  they  neared 
the  breakers  of  Puuiki,  below  the  mouth  of  Mamala, 
Puniaiki  said  to  his  men:  "Turn  the  canoes  around 
and  go  shorewards."  And  in  returning  he  said  quickly, 
"Paddle  strong,  for  here  we  are  on  the  top  of  a  school 
of  akus."  But  strange  to  say,  as  the  men  looked  in 
the  water  they  saw  no  fish  swimming  about,  but  on 
reaching  Ulakua  Puniaiki  opened  up  the  fish-hook, 
Kahuai,  from  its  wrapping  in  the  gourd  and  held  it  in 
his  hand. 

At  this  the  akus,  unprecedented  in  number,  fairly 
leaped  into  the  canoes.  They  became  so  filled  with 
the  fish,  without  labor,  that  they  sank  in  the  water  as 
they  reached  Kapuukolo,  and  the  men  jumped  over- 
board to  float  them  to  the  beach.     The  canoe  men 


248  HAWAIIAN    FOLK   TALES 

wondered  greatly  at  this  work  of  the  son-in-law  of 
Kou  the  chief;  and  the  shore  people  shouted  as  the 
akus  which  filled  the  harbor  swam  toward  the  fish- 
pond of  Kuwili  and  on  to  the  mouth  of  Leleo  stream. 

When  the  canoes  touched  shore  Puniaiki  seized 
two  fishes  in  his  hands  and  went  to  join  his  father 
where  he  was  staying,  and  Aiai  directed  him  to  take 
them  up  to  where  his  mother  lived.  These  akus 
were  not  gifts  for  her,  but  an  offering  to  Ku-ula  at  a 
ko'a  established  just  above  Kahuailanawai.  Puniaiki 
obeyed  the  instructions  of  his  father,  and  on  returning 
to  him  he  was  sent  back  to  his  mother,  Pukva,  with  a 
supply  of  akus.  She  was  greatly  surprised  that  this 
handsome  young  man,  with  his  gift  of  akus  for  her  to 
eat,  was  her  own  son,  and  these  were  the  first  fruits  of 
his  labor. 

The  people  marvelled  at  the  quantity  of  fish 
throughout  the  harbor,  so  that  even  the  stream  at 
Kikihale  was  also  full  of  akus,  and  Puniaiki  com- 
manded the  people  to  take  of  them  day  and  night; 
and  the  news  of  this  visit  of  akus  wsnt  all  around 
Oahu.  This  unequalled  haul  of  akus  was  a  great 
humiliation  to  Kou,  affecting  his  fame  as  a  fisherman; 
but  he  was  neither  jealous  of  his  son-in-law  nor  angry, 
—  he  just  sat  silent.  He  thought  much  on  the  sub- 
ject but  with  kindly  feelings,  resulting  in  turning  over 
this  employment  to  him  who  could  prosecute  it  with- 
out worry. 

Shortly  afterwards  Aiai  arranged  with  Puniaiki  for 
the  establishing  of  ku-ulas,  ko'as,  and  fish  stones 
around  the  island  of  Oahu,  which  were  as  follows: 


AIAI,    SON    OF    KU-ULA  249 

The  Kou  stone  was  for  Honolulu  and  Kaumakapili; 
a  ku-ula  at  Kupahu;  a  fish  stone  at  Hanapouli,  Ewa. 
Ahuena  was  the  ku-ula  for  Waipio;  two  were  assigned 
for  Honouliuli.  Hani-o  was  the  name  of  the  ko'a 
outside  of  Kalaeloa;  Kua  and  Maunalahilahi  for  Waia- 
nae;  Kamalino  for  Waimea;  and  Kaihukuuna  for  Laie- 
maloo,  Koolau. 

Aiai  and  his  son  also  visited  Kauai  and  Niihau  on 
this  work,  then  they  turned  and  went  together  to 
Hawaii.  The  principal  or  most  noted  fishing-grounds 
there  are:  Poo-a,  Kahaka,  and  Olelomoana  at  Kona; 
Kalae  at  Kau;  Kupakea  at  Puna,  and  I  at  Hilo. 

In  former  times  at  most  of  these  fishing-grounds 
were  seen  multitudes  and  varieties  of  fish,  all  around 
the  islands,  and  occasionally  deep  sea  kinds  came  close 
in  shore,  but  in  this  new  era  there  are  not  so  many. 
Some  people  say  it  is  on  account  of  the  change  of  the 
times. 


XXIII 

KANEAUKAI 

A  LEGEND  OF  WAIALUA 

THOS.  G.   THRUM 

|r  ONG  ago,  when  the  Hawaiians  were  in  the  dark- 
*-**  ness  of  superstition  and  kahunaism,  with  their 
gods  and  lords  many,  there  lived  at  Mokuleia, 
Waialua,  two  old  men  whose  business  it  was  to  pray 
to  Kaneaukai  for  a  plentiful  supply  of  fish.  These 
men  were  quite  poor  in  worldly  possessions,  but 
given  to  the  habit  of  drinking  a  potion  of  awa  after 
their  evening  meal  of  poi  and  fish. 

The  fish  that  frequented  the  waters  of  Mokuleia 
were  the  aweoweo,  kala,  manini,  and  many  other 
varieties  that  find  their  habitat  inside  the  coral  reefs. 
Crabs  of  the  white  variety  burrowed  in  the  sand  near 
the  seashore  and  were  dug  out  by  the  people,  young 
and  old.  The  squid  also  were  speared  by  the  skilful 
fishermen,-  and  were  eaten  stewed,  or  salted  and  sun- 
dried  and  roasted  on  the  coals.  The  salt  likely  came 
from  Kaena  Point,  from  salt-water  evaporation  in  the 
holes  of  rocks  so  plentiful  on  that  stormy  cape.  Or 
it  may  have  been  made  on  the  salt  pans  of  Paukauwila, 
near  the  stream  of  that  name,  where  a  few  years  ago 
this  industry  existed  on  a  small  scale. 

250 


KANEAUKAI  251 

But  to  return  to  our  worshippers  of  Kaneaukai, 
One  morning  on  going  out  upon  the  seashore  they 
found  a  log  of  wood,  somewhat  resembling  the  human 
form,  which  they  took  home  and  set  in  a  corner  of 
their  lowly  hut,  and  continued  their  habit  of  praying 
to  Kaneaukai.  One  evening,  after  having  prepared  a 
scanty  supper  of  poi  and  salt,  with  perhaps  a  few 
roasted  kukui-nuts,  as  a  relish,  and  a  couple  of  cocoa- 
nut  cups  of  awa  as  their  usual  drink,  they  saw  a 
handsome  young  man  approaching,  who  entered  their 
hut  and  saluted  them.  He  introduced  himself  by 
saying,  "I  am  Kaneaukai  to  whom  you  have  been 
praying,  and  that  which  you  have  set  up  is  my  image ; 
you  have  done  well  in  caring  for  it." 

He  sat  down,  after  the  Hawaiian  custom,  as  if  to 
share  their  evening  meal,  which  the  two  old  men 
invited  him  to  partake  of  with  them,  but  regretted  the 
scanty  supply  of  awa.  He  said:  "Pour  the  awa  back 
into  the  bowl  and  divide  into  three."  This  they  did 
and  at  once  shared  their  meal  with  their  guest. 

After  supper  Kaneaukai  said  to  the  two  old  men, 
"Go  to  Keawanui  and  you  will  get  fish  enough  for  the 
present."  He  then  disappeared,  and  the  fishermen 
went  as  instructed  and  obtained  three  fishes ;  one  they 
gave  to  an  old  sorceress  who  lived  near  by,  and  the 
other  two  they  kept  for  themselves. 

Soon  after  this  there  was  a  large  school  of  fish 
secured  by  the  fishermen  of  Mokuleia.  So  abundant 
were  the  fish  that  after  salting  all  they  could,  there 
was  enough  to  give  away  to  the  neighbors ;  and  even 
the  dogs  had  more  than  they  desired. 


252  HAWAIIAN    FOLK   TALES 

Leaving  the  Mokuleia  people  to  the  enjoyment  of 
their  unusual  supply  of  fish,  we  will  turn  to  the  abode 
of  two  kahunas,  who  were  also  fishermen,  living  on 
the  south  side  of  Waimea  Valley,  Oahu.  One  morn- 
ing, being  out  offish,  they  went  out  into  the  harbor  to 
try  their  luck,  and  casting  their  net  they  caught  up  a 
calcareous  stone  about  as  large  as  a  man's  head,  and  a 
pilot  fish.  They  let  the  pilot  fish  go,  and  threw  the 
stone  back  into  the  sea.  Again  they  cast  their  net  and 
again  they  caught  the  stone  and  the  pilot  fish ;  and  so 
again  at  the  third  haul.  At  this  they  concluded  that 
the  stone  was  a  representative  of  some  god.  The 
elder  of  the  two  said  :  "Let  us  take  this  stone  ashore 
and  set  it  up  as  an  idol,  but  the  pilot  fish  we  will  let 
go."  So  they  did,  setting  it  up  on  the  turn  of  the 
bluff  on  the  south  side  of  the  harbor  of  Waimea. 
They  built  an  inclosure  about  it  and  smoothed  off  the 
rocky  bluff  by  putting  flat  stones  from  the  immediate 
neighborhood  about  the  stone  idol  thus  strangely 
found. 

About  ten  days  after  the  finding  of  the  stone  idol 
the  two  old  kahunas  were  sitting  by  their  grass  hut  in 
the  dusk  of  the  evening,  bewailing  the  scarcity  of  fish, 
when  Kaneaukai  himself  appeared  before  them  in  the 
guise  of  a  young  man.  He  told  them  that  they  had 
done  well  in  setting  up  his  stone  image,  and  if  they 
would  follow  his  directions  they  would  have  a  plentiful 
supply  offish.  Said  he,  "Go  to  Mokuleia,  and  you 
will  find  my  wooden  idol ;  bring  it  here  and  set  it  up 
alongside  of  my  stone  idol."  But  they  demurred,  as 
it  was  a  dark  night  and  there  were  usually  quicksands 


KANEAUKAI  iSZ 

after  a  freshet  in  the  Kamananui  River.  His  answer 
was,  "Send  your  grandsons."  And  so  the  two  young 
men  were  sent  to  get  the  wooden  idol  and  were  told 
where  they  could  find  it. 

The  young  men  started  for  Mokuleia  by  way  of 
Kaika,  near  the  place  where  salt  was  made  a  few  years 
ago.  Being  strangers,  they  were  in  doubt  about  the 
true  way,  when  a  meteor  {hoku  kaolele)  appeared  and 
went  before  them,  showing  them  how  to  escape  the 
quicksands.  After  crossing  the  river  they  went  on  to 
Mokuleia  as  directed  by  Kaneaukai,  and  found  the 
wooden  idol  in  the  hut  of  the  two  old  men.  They 
shouldered  it,  and  taking  as  much  dried  fish  as  they 
could  carry,  returned  by  the  same  way  that  they  had 
come,  arriving  at  home  about  midnight. 

The  next  day  the  two  old  kahunas  set  up  the 
wooden  idol  in  the  same  inclosure  with  the  stone  rep- 
resentative of  Kaneaukai.  The  wooden  image  has 
long  since  disappeared,  having  been  destroyed,  prob- 
ably, at  the  time  Kaahumanu  made  a  tour  of  Oahu 
after  her  conversion  to  Christianity,  when  she  issued 
her  edict  to  burn  all  the  idols.  But  the  stone  idol 
was  not  destroyed.  Even  during  the  past  sixty  years 
offerings  of  roast  pigs  are  known  to  have  been  placed 
before  it.  This  was  done  secretly  for  fear  of  the 
chiefs,  who  had  published  laws  against  idolatry. 

Accounts  differ,  various  narrators  giving  the  story 
some  embellishments  of  their  own.  So  good  a  man 
as  a  deacon  of  Waialua  in  telling  the  above  seemed  to 
believe  that,  instead  of  being  a  legend  it  was  true;  for 
an  old  man,  to  whom  he  referred  as  authority,  said 


254  HAWAIIAN    FOLK   TALES 

that  one  of  the  young  men  who  went  to  Mokuleia  and 
brought  the  wooden  idol  to  Waimea  was  his  own 
grandfather. 

An  aged  resident  of  the  locality  gives  this  version: 
Following  the  placement  of  their  strangely  found  stone 
these  two  men  dreamed  of  Kaneaukai  as  a  god  in  some 
far-distant  land,  to  whom  they  petitioned  that  he  would 
crown  their  labors  with  success  by  granting  them  a 
plentiful  supply  of  fish.  Dreaming  thus,  Kaneaukai 
revealed  himself  to  them  as  being  already  at  their 
shore;  that  the  stone  which  they  had  been  permitted 
to  find  and  had  honored  by  setting  up  at  Kehauapuu, 
was  himself,  in  response  to  their  petitions;  and  since 
they  had  been  faithful  so  far,  upon  continuance  of  the 
same,  and  offerings  thereto,  they  should  ever  after  be 
successful  in  their  fishing.  As  if  in  confirmation  of 
this  covenant,  this  locality  has  ever  since  been  noted 
for  the  periodical  visits  of  schools  of  the  anae-holo  and 
kala,  which  are  prevalent  from  April  to  July,  coming, 
it  is  said,  from  Ohea,  Honuaula,  Maui,  by  way  of 
Kahuku,  and  returning  the  same  way. 

So  strong  was  the  superstitious  belief  of  the  people 
in  this  deified  stone  that  when,  some  twenty  years 
ago,  the  road  supervisor  of  the  district  threw  it  over 
and  broke  off  a  portion,  it  was  prophesied  that  Kan- 
eaukai would  be  avenged  for  the  insult.  And  when 
shortly  afterward  the  supervisor  lost  his  position  and 
removed  from  the  district,  returning  not  to  the  day  of 
his  death;  and  since  several  of  his  relatives  have  met 
untimely  ends,  not  a  few  felt  it  was  the  recompense  of 
his  sacrilegious  act. 


XXIV 

THE   SHARK-MAN,   NANAUE 

MRS.   E.   M.   NAKUINA 

TXAMOHOALII,  the  King-shark  of  Hawaii  and 
■*•*•  Maui,  has  several  deep  sea  caves  that  he  uses  in 
turn  as  his  habitat.  There  are  several  of  these  at  the 
bottom  of  the  palisades,  extending  from  Waipio  toward 
Kohala,  on  the  island  of  Hawaii.  A  favorite  one  was 
at  Koamano,  on  the  mainland,  and  another  was  at 
Maiaukiu,  the  small  islet  just  abreast  of  the  valley  of 
Waipio.  It  was  the  belief  of  the  ancient  Hawaiians 
that  several  of  these  shark  gods  could  assume  any 
shape  they  chose,  the  human  form  even,  when  occa- 
sion demanded. 

In  the  reign  of  Umi,  a  beautiful  girl,  called  Kalei, 
living  in  Waipio,  was  very  fond  of  shellfish,  and 
frequently  went  to  Kuiopihi  for  her  favorite  article  of 
diet.  She  generally  went  in  the  company  of  other 
women,  but  if  the  sea  was  a  little  rough,  and  her  usual 
companion  was  afraid  to  venture  out  on  the  wild  and 
dangerous  beach,  she  very  often  went  alone  rather  than 
go  without  her  favorite  sea-shells. 

In  those  days  the  Waipio  River  emptied  over  a  low 
fall  into  a  basin  partly  open  to  the  sea;  this  basin  is 
now  completely  filled  up  with  rocks  from  some  con- 


256  HAWAIIAN    FOLK   TALES 

vulsion  of  nature,  which  has  happened  since  then.  In 
this  was  a  deep  pool,  a  favorite  bathing-place  for  all 
Waipio.  The  King  shark  god,  Kamohoalii,  used  to 
visit  this  pool  very  often  to  sport  in  the  fresh  waters 
of  the  Waipio  River.  Taking  into  account  the  many 
different  tales  told  of  the  doings  of  this  shark  god,  he 
must  have  had  quite  an  eye  for  human  physical  beauty. 

Kalei,  as  was  to  be  expected  from  a  strong,  well- 
formed  Hawaiian  girl  of  those  days,  was  an  expert 
swimmer,  a  good  diver,  and  noted  for  the  neatness  and 
grace  with  which  she  would  lelekawa  (jump  from  the 
rocks  into  deep  water)  without  any  splashing  of  water, 
which  would  happen  to  unskilful  divers,  from  the 
awkward  attitudes  they  would  assume  in  the  act  of 
jumping. 

It  seems  Kamohoalii,  the  King-shark,  had  noted 
the  charms  of  the  beautiful  Kalei,  and  his  heart,  or 
whatever  answers  in  place  of  it  with  fishes,  had  been 
captured  by  them.  But  he  could  not  expect  to  make 
much  of  an  impression  on  the  maiden's  susceptibilities 
in  propria  persona^  even  though  he  was  perfectly  able 
to  take  her  bodily  into  his  capacious  maw;  so  he  must 
needs  go  courting  in  a  more  pleasing  way.  Assuming 
the  form  of  a  very  handsome  man,  he  walked  on  the 
beach  one  rather  rough  morning,  waiting  for  the  girl's 
appearance. 

Now  the  very  wildness  of  the  elements  afforded  him 
the  chance  he  desired,  as,  though  Kalei  was  counted 
among  the  most  agile  and  quick  of  rock-fishers,  that 
morning,  when  she  did  come,  and  alone,  as  her  usual 
companions  were  deterred  by  the  rough  weather,  she 


THE    SHARK-MAN,    NANAUE        257 

made  several  unsuccessful  springs  to  escape  a  high 
threatening  wave  raised  by  the  god  himself;  and 
apparently,  if  it  had  not  been  for  the  prompt  and 
effective  assistance  rendered  by  the  handsome  stranger, 
she  would  have  been  swept  out  into  the  sea. 

Thus  an  acquaintance  was  established.  Kalei  met 
the  stranger  from  time  to  time,  and  finally  became  his 
wife. 

Some  little  time  before  she  expected  to  become  a 
mother,  her  husband,  who  all  this  time  would  only 
come  home  at  night,  told  her  his  true  nature,  and 
informing  her  that  he  would  have  to  leave  her,  gave 
orders  in  regard  to  the  bringing  up  of  the  future  child. 
He  particularly  cautioned  the  mother  never  to  let  him 
be  fed  on  animal  flesh  of  any  kind,  as  he  would  be 
born  with  a  dual  nature,  and  with  a  body  that  he  could 
change  at  will. 

In  time  Kalei  was  delivered  of  a  fine  healthy  boy, 
apparently  the  same  as  any  other  child,  but  he  had, 
besides  the  normal  mouth  of  a  human  being,  a  shark's 
mouth  on  his  back  between  the  shoulder  blades. 
Kalei  had  told  her  family  of  the  kind  of  being  her 
husband  was,  and  they  all  agreed  to  keep  the  matter 
of  the  shark-mouth  on  the  child's  back  a  secret,  as 
there  was  no  knowing  what  fears  and  jealousies  might 
be  excited  in  the  minds  of  the  King  or  high  chiefs  by 
such  an  abnormal  being,  and  the  babe  might  be  killed. 

The  old  grandfather,  far  from  heeding  the  warning 
given  by  Kamohoalii  in  the  matter  of  animal  diet,  as 
soon  as  the  boy,  who  was  called  Nanaue,  was  old 
enough  to  come  under  the  taboo  in  regard  to  the  eat- 


258  HAWAIIAN    FOLK  TALES 

ing  of  males,  and  had  to  take  his  meals  at  the  mua 
house  with  the  men  of  the  family,  took  especial  pains 
to  feed  him  on  dog  meat  and  pork.  He  had  a  hope 
that  his  grandson  would  grow  up  to  be  a  great,  strong 
man,  and  become  a  famous  warrior;  and  there  was  no 
knowing  what  possibilities  lay  before  a  strong,  skilful 
warrior  in  those  days.  So  he  fed  the  boy  with  meat, 
whenever  it  was  obtainable.  The  boy  thrived,  grew 
strong,  big,  and  handsome  as  a  young  lama  {Maba 
sandwicensis)  tree. 

There  was  another  pool  with  a  small  fall  of  the 
Waipio  River  very  near  the  house  of  Kalei,  and  the 
boy  very  often  went  into  it  while  his  mother  watched 
on  the  banks.  Whenever  he  got  into  the  water  he 
would  take  the  form  of  a  shark  and  would  chase  and 
eat  the  small  fish  which  abounded  in  the  pool.  As  he 
grew  old  enough  to  understand,  his  mother  took 
especial  pains  to  impress  on  him  the  necessity  of  con- 
cealing his  shark  nature  from  other  people. 

This  place  was  also  another  favorite  bathing-place 
of  the  people,  but  Nanaue,  contrary  to  all  the  habits 
of  a  genuine  Hawaiian,  would  never  go  in  bathing 
with  the  others,  but  always  alone;  and  when  his 
mother  was  able,  she  used  to  go  with  him  and  sit  on 
the  banks,  holding  the  kapa  scarf,  which  he  always 
wore  to  hide  the  shark-mouth  on  his  back. 

When  he  became  a  man,  his  appetite  for  animal 
diet,  indulged  in  childhood,  had  grown  so  strong  that 
a  human  being's  ordinary  allowance  would  not  suffice 
for  him.  The  old  grandfather  had  died  in  the  mean- 
time, so  that  he  was  dependent  on  the  food  supplied 


THE    SHARK-MAN,    NANAUE        259 

by  his  stepfather  and  uncles,  and  they  had  to  expostu- 
late with  him  on  what  they  called  his  shark-like 
voracity.  This  gave  rise  to  the  common  native  nick- 
name of  a  manohae  (ravenous  shark)  for  a  very  glut- 
tonous man,  especially  in  the  matter  of  meat. 

Nanaue  used  to  spend  a  good  deal  of  his  time  in 
the  two  pools,  the  one  inland  and  the  other  opening 
into  the  sea.  The  busy-bodies  (they  had  some  in 
those  days  as  well  as  now)  were  set  to  wondering  why 
he  always  kept  a  kihei,  or  mantle,  on  his  shoulders; 
and  for  such  a  handsomely  shaped,  athletic  young  man, 
it  was  indeed  a  matter  of  wonder  and  speculation,  con- 
sidering the  usual  attire  of  the  youth  of  those  days. 
He  also  kept  aloof  from  all  the  games  and  pastimes 
of  the  young  people,  for  fear  that  the  wind  or  some 
active  movement  might  displace  the  kapa  mantle,  and 
the  shark-mouth  be  exposed  to  view. 

About  this  time  children  and  eventually  grown-up 
people  began  to  disappear  mysteriously. 

Nanaue  had  one  good  quality  that  seemed  to  redeem 
his  apparent  unsociability  ;  he  was  almost  always  to  be 
seen  working  in  his  mother's  taro  or  potato  patch 
when  not  fishing  or  bathing.  People  going  to  the  sea 
beach  would  have  to  pass  these  potato  or  taro  patches, 
and  it  was  Nanaue's  habit  to  accost  them  with  the 
query  of  where  they  were  going.  If  they  answered, 
"To  bathe  in  the  sea,"  or,  "Fishing,"  he  would 
answer,  "Take  care,  or  you  may  disappear  head  and 
tail."  Whenever  he  so  accosted  any  one  it  would  not 
be  long  before  some  member  of  the  party  so  addressed 
would  be  bitten  by  a  shark. 


26o  HAWAIIAN    FOLK   TALES 

If  it  should  be  a  man  or  woman  going  to  the  beach 
alone,  that  person  would  never  be  seen  again,  as  the 
shark-man  would  immediately  follow,  and  watching  for 
a  favorable  opportunity,  jump  into  the  sea.  Having 
previously  marked  the  whereabouts  of  the  person  he 
was  after,  it  was  an  easy  thing  for  him  to  approach 
quite  close,  and  changing  into  a  shark,  rush  on  the 
unsuspecting  person  and  drag  him  or  her  down  into 
the  deep,  where  he  would  devour  his  victim  at  his 
leisure.  This  was  the  danger  to  humanity  which  his 
king-father  foresaw  when  he  cautioned  the  mother  of 
the  unborn  child  about  feeding  him  on  animal  flesh,  as 
thereby  an  appetite  would  be  evoked  which  they  had 
no  means  of  satisfying,  and  a  human  being  would 
furnish  the  most  handy  meal  of  the  kind  that  he 
would  desire. 

Nanaue  had  been  a  man  grown  some  time,  when  an 
order  was  promulgated  by  Umi,  King  of  Hawaii,  for 
every  man  dwelling  in  Waipio  to  go  to  koele  work, 
tilling  a  large  plantation  for  the  King.  There  were  to 
be  certain  days  in  an  anahulu  (ten  days)  to  be  set  aside 
for  this  work,  when  every  man,  woman,  and  child  had 
to  go  and  render  service,  excepting  the  very  old  and 
decrepit,  and  children  in  arms. 

The  first  day  every  one  went  but  Nanaue.  He  kept 
on  working  in  his  mother's  vegetable  garden  to  the 
astonishment  of  all  who  saw  him.  This  was  reported 
to  the  King,  and  several  stalwart  men  were  sent  after 
him.  When  brought  before  the  King  he  still  wore  his 
kapa  kihei,  or  mantle. 

The  King  asked  him  why  he  was  not  doing  koele 


THE   SHARK-MAN,   NANAUE        261 

work  with  every  one  else.  Nanaue  answered  he  did 
not  know  it  was  required  of  him.  Umi  could  not 
help  admiring  the  bold,  free  bearing  of  the  handsome 
man,  and  noting  his  splendid  physique,  thought  he 
would  make  a  good  warrior,  greatly  wanted  in  those 
ages,  and  more  especially  in  the  reign  of  Umi,  and 
simply  ordered  him  to  go  to  work. 

Nanaue  obeyed,  and  took  his  place  in  the  field  with 
the  others,  and  proved  himself  a  good  worker,  but 
still  kept  on  his  kihei,  which  it  would  be  natural  to 
suppose  that  he  would  lay  aside  as  an  incumbrance 
when  engaged  in  hard  labor.  At  last  some  of  the 
more  venturesome  of  the  younger  folks  managed 
to  tear  his  kapa  off,  as  if  accidentally,  when  the 
shark-mouth  on  his  back  was  seen  by  all  the  people 
near. 

Nanaue  was  so  enraged  at  the  displacement  of  his 
kapa  and  his  consequent  exposure,  that  he  turned  and 
bit  several  of  the  crowd,  while  the  shark-mouth 
opened  and  shut  with  a  snap,  and  a  clicking  sound 
was  heard  such  as  a  shark  is  supposed  to  make  when 
baulked  by  its  prey. 

The  news  of  the  shark-mouth  and  his  characteristic 
shark-like  actions  were  quickly  reported  to  the  King, 
with  the  fact  of  the  disappearance  of  so  many  people 
in  the  vicinity  of  the  pools  frequented  by  Nanaue ;  and 
of  his  pretended  warnings  to  people  going  to  the  sea, 
which  were  immediately  followed  by  a  shark  bite  or  by 
their  being  eaten  bodily,  with  every  one's  surmise  and 
belief  that  this  man  was  at  the  bottom  of  all  those 
disappearances.     The  King  believed  it  was  even  so, 


262  HAWAIIAN    FOLK   TALES 

and  ordered  a  large  fire  to  be  lighted,  and  Nanaue  to 
be  thrown  in  to  be  burnt  alive. 

When  Nanaue  saw  what  was  before  him,  he  called 
on  the  shark  god,  his  father,  to  help  him;  then,  seem- 
ing to  be  endowed  with  superhuman  strength  in  answer 
to  his  prayer,  he  burst  the  ropes  with  which  he  had 
been  bound  in  preparation  for  the  burning,  and  break- 
ing through  the  throng  of  Umi's  warriors,  who 
attempted  to  detain  him,  he  ran,  followed  by  the 
whole  multitude,  toward  the  pool  that  emptied  into 
the  sea.  When  he  got  to  the  edge  of  the  rocks  bor- 
dering the  pool,  he  waited  till  the  foremost  persons 
were  within  arm's  length,  when  he  leaped  into  the 
water  and  immediately  turned  into  a  large  shark  on 
the  surface  of  the  water,  in  plain  view  of  the  people 
who  had  arrived,  and  whose  numbers  were  being  con- 
tinually augmented  by  more  and  more  arrivals. 

He  lay  on  the  surface  some  little  time,  as  if  to 
recover  his  breath,  and  then  turned  over  on  his  back, 
and  raising  his  head  partly  out  of  the  water,  snapped 
his  teeth  at  the  crowd  who,  by  this  time,  completely 
lined  the  banks,  and  then,  as  if  in  derision  or  defiance 
of  them,  turned  and  flirted  his  tail  at  them  and  swam 
out  to  sea. 

The  people  and  chiefs  were  for  killing  his  mother 
and  relatives  for  having  brought  up  such  a  monster. 
Kalei  and  her  brothers  were  seized,  bound,  and  dragged 
before  Umi,  while  the  people  clamored  for  their 
immediate  execution,  or  as  some  suggested,  that  they 
be  thrown  into  the  fire  lighted  for  Nanaue. 

But  Umi  was  a  wise  king  and  would  not  consent  to 


COAST    SURF    SCENE 


THE    SHARK-MAN,    NANAUE        263 

any  such  summary  proceedings,  but  questioned  Kalei 
in  regard  to  her  fearful  offspring.  The  grieved  and 
frightened  mother  told  everything  in  connection  with 
the  paternity  and  bringing  up  of  the  child,  and  with 
the  warning  given  by  the  dread  sea-father. 

Umi  considered  that  the  great  sea  god  Kamohoalii 
was  on  the  whole  a  beneficent  as  well  as  a  powerful 
one.  Should  the  relatives  and  mother  of  that  shark 
god's  son  be  killed,  there  would  then  be  no  possible 
means  of  checking  the  ravages  of  that  son,  who  might 
linger  around  the  coast  and  creeks  of  the  island,  taking 
on  human  shape  at  will,  for  the  purpose  of  travelling 
inland  to  any  place  he  liked,  and  then  reassume  his 
fish  form  and  lie  in  wait  in  the  many  deep  pools 
formed  by  the  streams  and  springs. 

Umi,  therefore,  ordered  Kalei  and  her  relatives  to 
be  set  at  liberty,  while  the  priests  and  shark  kahunas 
were  requested  to  make  offerings  and  invocations  to 
Kamohoalii  that  his  spirit  might  take  possession  of 
one  of  his  hakas  (mediums  devoted  to  his  cult),  and 
so  express  to  humanity  his  desires  in  regard  to  his  bad 
son,  who  had  presumed  to  eat  human  beings,  a  practice 
well  known  to  be  contrary  to  Kamohoalii's  design. 

This  was  done,  whereupon  the  shark  god  manifested 
himself  through  a  haka,  and  expressed  his  grief  at  the 
action  of  his  wayward  son.  He  told  them  that  the 
grandfather  was  to  blame  for  feeding  him  on  animal 
flesh  contrary  to  his  orders,  and  if  it  were  not  for  that 
extenuating  circumstance,  he  would  order  his  son  to 
be  killed  by  his  own  shark  officers  ;  but  as  it  was,  he 
would  require  of  him  that  he  should  disappear  forever 


264  HAWAIIAN    FOLK   TALES 

from  the  shores  of  Hawaii.  Should  Nanaue  disregard 
that  order  and  be  seen  by  any  of  his  father's  shark 
soldiers,  he  was  to  be  instantly  killed. 

Then  the  shark  god,  who  it  seems  retained  an 
affection  for  his  human  wife,  exacted  a  promise  that  she 
and  her  relatives  were  to  be  forever  free  from  any 
persecutions  on  account  of  her  unnatural  son,  on  pain 
of  the  return  and  freedom  from  the  taboo  of  that  son. 

Accordingly  Nanaue  left  the  island  of  Hawaii, 
crossed  over  to  Maui,  and  landing  at  Kipahulu, 
resumed  his  human  shape  and  went  inland.  He  was 
seen  by  the  people,  and  when  questioned,  told  them 
he  was  a  traveller  from  Hawaii,  who  had  landed  at 
Hana  and  was  going  around  sightseeing.  He  was  so 
good  looking,  pleasant,  and  beguiling  in  his  conversa- 
tion that  people  generally  liked  him.  He  was  taken 
as  aikane  by  one  of  the  petty  chiefs  of  the  place,  who 
gave  his  own  sister  for  wife  to  Nanaue.  The  latter 
made  a  stipulation  that  his  sleeping  house  should  be 
separated  from  that  of  his  wife,  on  account  of  a 
pretended  vow,  but  really  in  order  that  his  peculiar 
second  mouth  might  escape  detection. 

For  a  while  the  charms  of  the  pretty  girl  who  had 
become  his  wife  seem  to  have  been  sufficient  to 
prevent  him  from  trying  to  eat  human  beings,  but 
after  a  while,  when  the  novelty  of  his  position  as  a 
husband  had  worn  off,  and  the  desire  for  human  flesh 
had  again  become  very  strong,  he  resumed  the  old 
practice  for  which  he  had  been  driven  away  from 
Hawaii. 

He  was  eventually  detected  in  the  very  act  of  push- 


THE    SHARK-MAN,    NANAUE        265 

ing  a  girl  into  the  sea,  jumping  in  after  her,  then 
turning  into  a  shark,  and  commencing  to  devour  her, 
to  the  horror  of  some  people  who  were  fishing  with 
hook  and  rod  from  some  rocks  where  he  had  not 
observed  them.  These  people  raised  the  alarm,  and1 
Nanaue  seeing  that  he  was  discovered,  left  for 
Molokai  where  he  was  not  known. 

He  took  up  his  residence  on  Molokai  at  Poniuohua, 
adjoining  the  ahupuaa  of  Kainalu,  and  it  was  not  very 
long  before  he  was  at  his  old  practice  of  observing  and 
accosting  people,  giving  them  his  peculiar  warning, 
following  them  to  the  sea  in  his  human  shape,  then 
seizing  one  of  them  as  a  shark  and  pulling  the  unfor- 
tunate one  to  the  bottom,  where  he  would  devour  his 
victim.  In  the  excitement  of  such  an  occurrence, 
people  would  fail  to  notice  his  absence  until  he  would 
reappear  at  some  distant  point  far  away  from  the 
throng,  as  if  engaged  in  shrimping  or  crabbing. 

This  went  on  for  some  time,  till  the  frightened  and 
harassed  people  in  desperation  went  to  consult  a  shark 
kahuna,  as  the  ravages  of  the  man-eating  shark  had 
put  a  practical  taboo  on  ail  kinds  of  fishing.  It  was 
not  safe  to  be  anywhere  near  the  sea,  even  in  the 
shallowest  water. 

The  kahuna  told  them  to  lie  in  wait  for  Nanaue, 
and  the  next  time  he  prophesied  that  a  person  would 
be  eaten  head  and  tail,  to  have  some  strong  men  seize 
him  and  pull  off"  his  kapa  mantle,  when  a  shark  mouth 
would  be  found  on  his  back.  This  was  done,  and  the 
mouth  seen,  but  the  shark-man  was  so  strong  when 
they  seized  him  and  attempted  to  bind  him,  that  he 


a66  HAWAIIAN    FOLK   TALES 

broke  away  from  them  several  times.  He  was  finally 
overpowered  near  the  seashore  and  tightly  bound.  All 
the  people  then  turned  their  attention  to  gathering 
brush  and  firewood  to  burn  him,  for  it  was  well  known 
that  it  is  only  by  being  totally  consumed  by  fire  that 
a  man-shark  can  be  thoroughly  destroyed,  and 
prevented  from  taking  possession  of  the  body  of  some 
harmless  fish  shark,  who  would  then  be  incited  to  do 
all  the  pernicious  acts  of  a  man-shark. 

While  he  lay  there  on  the  low  sandy  beach,  the  tide 
was  coming  in,  and  as  most  of  the  people  were  return- 
ing with  fagots  and  brush,  Nanaue  made  a  supreme 
effort  and  rolled  over  so  that  his  feet  touched  the 
water,  when  he  was  enabled  at  once  to  change  into  a 
monster  shark.  Those  who  were  near  him  saw  it,  but 
were  not  disposed  to  let  him  off  so  easily,  and  they  ran 
several  rows  of  netting  makai,  the  water  being  very 
shallow  for  quite  a  distance  out.  The  shark's  flippers 
were  all  bound  by  the  ropes  with  which  the  man 
Nanaue  had  been  bound,  and  this  with  the  shallowness 
of  the  water  prevented  him  from  exerting  his  great 
strength  to  advantage.  He  did  succeed  in  struggling 
to  the  breakers,  though  momentarily  growing  weaker 
from  loss  of  blood,  as  the  people  were  striking  at  him 
with  clubs,  spears,  stone  adzes  and  anything  that 
would  hurt  or  wound,  so  as  to  prevent  his  escape. 

With  all  that,  he  would  have  got  clear,  if  the  people 
had  not  called  to  their  aid  the  demigod  Unauna,  who 
lived  in  the  mountains  of  upper  Kainalu.  It  was  then 
a  case  of  Akua  vs.  Akua,  but  Unauna  was  only  a 
young  demigod,  and  not  supposed  to   have  acquired 


THE    SHARK-MAN,    NANAUE       267 

his  full  strength  and  supernatural  powers,  while 
Nanaue  was  a  full-grown  man  and  shark.  If  it  had 
not  been  for  the  latter's  being  hampered  by  the  cords 
with  which  he  was  bound,  the  nets  in  his  way,  as  well 
as  the  loss  of  blood,  it  is  fully  believed  that  he  would 
have  got  the  better  of  the  young  local  presiding  deity ; 
but  he  was  finally  conquered  and  hauled  up  on  the  hill 
slopes  of  Kainalu  to  be  burnt. 

The  shallow  ravine  left  by  the  passage  of  his 
immense  body  over  the  light  yielding  soil  of  the 
Kainalu  Hill  slope  can  be  seen  to  this  day,  as  also  a 
ring  or  deep  groove  completely  around  the  top  of  a 
tall  insulated  rock  very  near  the  top  of  Kainalu  Hill, 
around  which  Unauna  had  thrown  the  rope,  to  assist 
him  in  hauling  the  big  shark  uphill.  The  place  was 
ever  afterwards  called  Puumano  (Shark  Hill),  and  is 
so  known  to  this  day. 

Nanaue  was  so  large,  that  in  the  attempt  to  burn 
him,  the  blood  and  water  oozing  out  of  his  burning 
body  put  out  the  fire  several  times.  Not  to  be  out- 
witted in  that  way  by  the  shark  son  of  Kamohoalii, 
Unauna  ordered  the  people  to  cut  and  bring  for  the 
purpose  of  splitting  into  knives,  bamboos  from  the 
sacred  grove  of  Kainalu.  The  shark  flesh  was  then 
cut  into  strips,  partly  dried,  and  then  burnt,  but  the 
whole  bamboo  grove  had  to  be  used  before  the  big 
shark  was  all  cut.  The  god  Mohoalii  (another  form 
of  the  name  of  the  god  Kamohoalii),  father  of  Unauna, 
was  so  angered  by  the  desecration  of  the  grove,  or  more 
likely  on  account  of  the  use  to  which  it  was  put,  that 
he  took  away  all  the    edge    and    sharpness  from  the 


268  HAWAIIAN    FOLK   TALES 

bamboos  of  this  grove  forever,  and  to  this  day  they 
are  different  from  the  bamboos  of  any  other  place  or 
grove  on  the  islands,  in  this  particular,  that  a  piece  of 
them  cannot  cut  any  more  than  any  piece  of  common 
wood. 


XXV 

FISH  STORIES  AND  SUPERSTITIONS 

TRANSLATED  BY  M.  K.  NAKUINA 

^pHE  following  narration  of  the  different  fishes 
here  given  is  told  and  largely  believed  in  by 
native  fishermen.  All  may  not  agree  as  to  particulars 
in  this  version,  but  the  main  features  are  well  known 
and  vary  but  little.  Some  of  these  stories  are  termed 
mythical,  in  others  the  truth  is  never  questioned,  and 
together  they  have  a  deep  hold  on  the  Hawaiian  mind. 
Further  and  confirmatory  information  may  be  obtained 
from  fishermen  and  others,  and  by  visiting  the  market 
the  varieties  here  mentioned  may  be  seen  almost  daily. 
In  the  olden  time  certain  varieties  of  fish  were 
tabooed  and  could  not  be  caught  at  all  times,  being 
subject  to  the  kapu  of  Ku-ula,  the  fish  god,  who 
propagated  the  finny  tribes  of  Hawaiian  waters. 
While  deep  sea  fishing  was  more  general,  that  in  the 
shallow  sea,  or  along  shore,  was  subject  to  the  restric- 
tions of  the  konohiki  of  the  land,  and  aliis,  both  as  to 
certain  kinds  and  periods.  The  sign  of  the  shallow 
sea  kapu  was  the  placing  of  branches  of  the  hau  tree 
all  along  the  shore.  The  people  seeing  this  token  of 
the  kapu  respected  it,  and  any  violation  thereof  in 
ancient  times  was   said   to   be   punishable   by    death. 

269 


270  HAWAIIAN    FOLK   TALES 

While  this  kapu  prevailed  the  people  resorted  to  the 
deep  sea  stations  for  their  food  supply.  With  the 
removal  of  the  hau  branches,  indicating  that  the  kapu 
was  lifted,  the  people  fished  as  they  desired,  subject 
only  to  the  makahiki  taboo  days  of  the  priest  or  alii, 
when  no  canoes  were  allowed  to  go  out  upon  the  water. 
The  first  fish  caught  by  a  fisherman,  or  any  one 
else,  was  marked  and  dedicated  to  Ku-ula.  After  this 
offering  was  made,  Ku-ula's  right  therein  being  thus 
recognized,  they  were  free  from  further  oblations  so  far 
as  that  particular  variety  of  fish  was  concerned.  All 
fishermen,  from  Hawaii  to  Niihau,  observed  this 
custom  religiously.  When  the  fishermen  caught  a 
large  supply,  whether  by  the  net,  hook,  or  shell,  but 
one  of  a  kind,  as  just  stated,  was  reserved  as  an  offer- 
ing to  Ku-ula;  the  remainder  was  then  free  to  the  people. 

DEIFIED  FISH  SUPERSTITION 
Some  of  the  varieties  of  fish  we  now  eat  were  deified 
and  prayed  to  by  the  people  of  the  olden  time,  and  even 
some  Hawaiians  of  to-day  labor  under  like  superstition 
with  regard  to  sharks,  eels,  oopus,  and  some  others. 
They  are  afraid  to  eat  or  touch  these  lest  they  suffer  in 
consequence;  and  this  belief  has  been  perpetuated, 
handed  down  from  parents  to  children,  even  to  the 
present  day.  The  writer  was  one  of  those  brought  up 
to  this  belief,  and  only  lately  has  eaten  the  kapu  fish 
of  his  ancestors  without  fearing  a  penalty  therefor. 

STORY   OF   THE   ANAE-HOLO 
The  anae-holo   is   a  species   of  mullet   unlike   the 
shallow  water,   or   pond,   variety;    and    the   following 


FISH   STORIES  AND   SUPERSTITIONS  271 

story  of  its  habit  is  well  known  to  any  kupa  (native 
born)  of  Oahu. 

The  home  of  the  anae-holo  is  at  Honouliuli,  Pearl 
Harbor,  at  a  place  called  Ihuopalaai.  They  make 
periodical  journeys  around  to  the  opposite  side  of  the 
island,  starting  from  Puuloa  and  going  to  windward, 
passing  successively  Kumumanu,  Kalihi,  Kou,  Kalia, 
Waikiki,  Kaalawai  and  so  on,  around  to  the  Koolau 
side,  ending  at  Laie,  and  then  returning  by  the  same 
course  to  their  starting-point.  This  fish  is  not  caught 
at  Waianae,  Kaena,  Waialua,  Waimea,  or  Kahuku 
because  it  does  not  run  that  way,  though  these  places 
are  well  supplied  with  other  kinds.  The  reason  given 
for  this  is  as  follows: 

Ihuopalaai  had  a  Ku-ula,  and  this  fish  god  supplied 
anaes.  Ihuopalaai's  sister  took  a  husband  and  went 
and  lived  with  him  at  Laie,  Koolauloa.  In  course  of 
time  a  day  came  when  there  was  no  fish  to  be  had.  In 
her  distress  and  desire  for  some  she  bethought  herself 
of  her  brother,  so  she  sent  her  husband  to  Honouliuli 
to  ask  Ihuopalaai  for  a  supply,  saying:  "Go  to 
Ihuopalaai,  my  brother,  and  ask  him  for  fish.  If  he 
offers  you  dried  fish,  refuse  it  by  all  means; — do  not 
take  it,  because  the  distance  is  so  long  that  you  would 
not  be  able  to  carry  enough  to  last  us  for  any  length 
of  time." 

When  her  husband  arrived  at  Honouliuli  he  went 
to  Ihuopalaai  and  asked  him  for  fish.  His  brother-in- 
law  gave  him  several  large  bundles  of  dried  fish,  one 
of  which  he  could  not  very  well  lift,  let  alone  carry  a 
distance.     This    offer   was    refused    and    reply  given 


272  HAWAIIAN    FOLK   TALES 

according  to  instruction.  Ihuopalaai  sat  thinking  for 
some  time  and  then  told  him  to  return  home,  saying: 
"You  take  the  road  on  the  Kona  side  of  the  island; 
do  not  sit,  stay,  nor  sleep  on  the  way  till  you  reach 
your  own  house." 

The  man  started  as  directed,  and  Ihuopalaai  asked 
Ku-ula  to  send  fish  for  his  sister,  and  while  the  man 
was  journeying  homeward  as  directed  a  school  of  fish 
was  following  in  the  sea,  within  the  breakers.  He  did 
not  obey  fully  the  words  of  Ihuopalaai,  for  he  became 
so  tired  that  he  sat  down  on  the  way;  but  he  noticed 
that  whenever  he  did  so  the  fish  rested  too.  The 
people  seeing  the  school  of  fish  went  and  caught  some 
of  them.  Of  course,  not  knowing  that  this  was  his 
supply,  he  did  not  realize  that  the  people  were  taking 
his  fish.  Reaching  home,  he  met  his  wife  and  told  her 
he  had  brought  no  fish,  but  had  seen  many  all  the 
way,  and  pointed  out  to  her  the  school  of  anae-holo 
which  was  then  resting  abreast  of  their  house.  She 
told  him  it  was  their  supply,  sent  by  Ihuopalaai,  his 
brother-in-law.  They  fished,  and  got  all  they  desired, 
whereupon  the  remainder  returned  by  the  same  way 
till  they  reached  Honouliuli  where  Ihuopalaai  was  liv- 
ing. Ever  afterward  this  variety  offish  has  come  and 
gone  the  same  way  every  year  to  this  day,  commencing 
some  time  in  October  and  ending  in  March  or  April. 

Expectant  mothers  are  not  allowed  to  eat  of  the 
anae-holo,  nor  the  aholehole,  fearing  dire  consequences 
to  the  child,  hence  they  never  touch  them  till  after  the 
eventful  day.  Nor  are  these  fish  ever  given  to  children 
till  they  are  able  to  pick  and  eat  them  of  their  own  accord. 


FISH   STORIES  AND   SUPERSTITIONS  273 

MYTH    OF   THE    HILU 

The  hilu  is  said  to  have  once  possessed  a  human 
form,  but  by  some  strange  event  its  body  was  changed 
to  that  of  a  fish.  No  knowledge  of  its  ancestry  or 
place  of  origin  is  given,  but  the  story  is  as  follows: 

Hilu-ula  and  Hilu-uli  were  born  twins,  one  a  male 
and  the  other  a  female.  They  had  human  form,  but 
with  power  to  assume  that  of  the  fish  now  known  as 
hilu.  The  two  children  grew  up  together  and  in  due 
time  when  Hilu-uli,  the  sister,  was  grown  up,  she  left 
her  brother  and  parents  without  saying  a  word  and 
went  into  the  sea,  and,  assuming  her  fish  form,  set  out 
on  a  journey,  eventually  reaching  Heeia,  Koolaupoko. 
During  the  time  of  her  journey  she  increased  the  num- 
bers of  the  hilu  so  that  by  the  time  they  came  close  to 
Heeia  there  was  so  large  a  school  that  the  sea  was  red 
with  them.  When  the  people  of  Heeia  and  Kaneohe 
saw  this,  they  paddled  out  in  their  canoes  to  discover 
that  it  was  a  fish  they  had  never  seen  nor  heard  of 
before.  Returning  to  the  shore  for  nets,  they  sur- 
rounded the  school  and  drew  in  so  many  that  they 
were  not  able  to  care  for  them  in  their  canoes.  The 
fishes  multiplied  so  rapidly  that  when  the  first  school 
was  surrounded  and  dragged  ashore,  another  one 
appeared,  and  so  on,  till  the  people  were  surfeited. 
Yet  the  fish  stayed  in  the  locality,  circling  around. 
The  people  ate  of  them  in  all  styles  known  to 
Hawaiians;  raw,  lawalued,  salted,  and  broiled  over  a 
fire  of  coals. 

While  the   Koolau    people    were  thus    fishing  and 


274  HAWAIIAN    FOLK   TALES 

feasting,  Hilu-ula,  the  brother,  arrived  among  them  in 
his  human  form;  and  when  he  saw  the  hilu-uli  broiling 
over  the  coal  fire  he  recognized  the  fish  form  of  his 
sister.  This  so  angered  him  that  he  assumed  the  form 
of  a  whirlwind  and  entered  every  house  where  they  had 
hilu  and  blew  the  fish  all  back  into  the  sea.  Since 
then  the  hilu-uli  has  dark  scales,  and  is  well  known  all 
over  the  islands. 

THE  HOU,  OR  SNORING  FISH 
The  hou  lives  in  shallow  water.  When  fishing  with 
torches  on  a  quiet,  still  night,  if  one  gets  close  to 
where  it  is  sleeping  it  will  be  heard  to  snore  as  if  it 
were  a  human  being.  This  is  a  small,  beautifully 
colored  fish.  Certain  sharks  also,  sleeping  in  shallow 
water,  can  be  heard  at  times  indulging  in  the  same 
habit. 

There  are  many  kinds  of  fish  known  to  these 
islands,  and  other  stories  connected  with  them,  which, 
if  gathered  together,  would  make  an  interesting  collec- 
tion of  yarns  as  "fishy"  as  any  country  can  produce. 

THE    END 


GLOSSARY  OF 
HAWAIIAN  WORDS 


GLOSSARY    OF    HAWAIIAN    WORDS 


AAH 

aaho,  sticks  for  thatching,  p.  142. 

ahaaina,  feast,  p.  150. 

aheahea,  an  edible  plant,  p.  135. 

aholehole,  a  species  of  fish. 

ahos,  small  sticks  used  in  thatch- 
ing, p.  245. 

Ahu  0  Kakaalaneo,  the  name  given 
to  the  original  feather  cloak, 

P-  155- 

ahupuaa,  a  small  division  of  a 
country  under  the  care  of  a 
head  man. 

ahuula,  a  feather  cloak,  p.  155. 

Ai  Kanaka,  man  eater,  p.  191. 

aikane,  an  intimate  friend  of  the 
same  sex,  p.  264. 

Aina-i  ka-kaupo-o-Kane  (the  land  in 
the  heart  of  Kane),  the  prime- 
val home  of  mankind,  p.  17. 

Aina  kumupuaa  a  Kane,  see  Kan- 
aka-maoli. 

Aina  lauena  a  Kane,  p.  24 

Aina-wai-akua-a-Kane  (the  land 
of  the  divine  water  of  Kane), 
the  primeval  home  of  man- 
kind, p.  17. 

aipuupuu,  chief  cook  or  steward, 
p.  141. 

akaaka,  laughter,  p.  118. 

aku,  a  species  of  fish,  the  bonito. 

akua,  a  deity,  p.  184. 


A-PE 

akule,  a  species  of  fish. 

ala,  a  smooth,  round  stone. 

alae,  mud-hens,  p.  33. 

alaea,    red    earth,    of    which    the 

body   of   the   first   man   was 

made,  p.  16. 
Alehe-ka-la,  sun  snarer,  p.  32. 
alii,  chief. 

Alii  aimoku,  sovereign  of  the  land. 
aloha,  a  word  betokening  greeting 

or  farewell. 
Aloha  ino  oe,  eia  ihonei  paha  oe  e 

make  ai,   ke  ai  mainei  Pele, 

Compassion     great     to     you! 

Close  here,  perhaps,   is  your 

death;  Pele  comes  devouring, 

p.  40. 
Aloha  oe!    Alas  for  you!     p.     41. 
anaana,   prayer   of   a    Kahuna    to 

accomplish  one's  death,  p.  169. 
anae-holo,  a  species  of  fish,  p.  270. 
anahulu,  a  period  of  ten  days. 
Ana  puhi,  eel's  cave,  p.  188. 
ano  akua  nae,  but  godlike,  p.  51. 
Aole!  no!  p.  40. 
ao  poko,  short  cloud,  p.  207. 
apapani  (or  apapane),  a  scarlet  bird, 

p.  182. 
a-pe,  a  plant  having  broad  leaves  of 

an  acrid  taste,  like  kalo,  but 

stronger. 


277 


278 


GLOSSARY 


AUK 

auki,  the  ki  leaf  {Dracaena  termin- 
alis),  p.  119. 

Aumakua,  ancestral  shades,  p.  93; 
god,  p.  220. 

aupehu,  famine  swollen,  p.  220. 

auwai,  watercourse,  p.  no. 

Auwe  ka  make!  alas,  he  is  dead!  p. 
176. 

awa,  the  name  of  a  plant  of  a  bitter, 
acrid  taste,  from  which  an 
intoxicating  drink  is  made;  also 
the  name  of  the  liquor  itself, 
expressed  from  the  root  of  the 
plant.     {Piper  methysticum). 

aweoweo,  a  species  of  reddish  fish. 

Eia  0  Hana  la  he  aina  aupehu;  0 
Hana  keia  i  ka  ia  iki;  ka  ia  0 
Kama;  ka  ia  0  Lanakila,  p.  220. 

Elepaio,  a  small  green  bird  {Cha- 
siempis  sandwichensis),  p.  125. 

ha,  the  lower  stem  of  leaves  when 
cut  from  the  root,  p.  114. 

haawe,  back-load,  p.  126. 

haka,  a  medium  devoted  to  the  cult 
of  a  god,  p.  263. 

hala,  tree  {Pandanus  odoratissimus), 
p.  121. 

halau,  shed,  p.  113. 

hau,  a  forest  tree  —  a  species  of 
hibiscus. 

he  ekolu  ula  0  ka  la,  the  third  bright- 
ness of  the  sun,  p.  204. 

hee  kupua,   wonderful  octopus,   p. 

234- 
heiau,  temple. 


IKI 

he  keehina  honua  a  Kane,  p.  15. 

he'lii  kahuli,  a  fallen  chief,  p.  19. 

He  Lualoa  no  Na'lii,  a  deep  pit  for 
the  chiefs,  p.  241. 

he  mau  anahulu,  several  ten  day 
periods. 

He  po  hookahi,  a  ao  ua  pau,  in  one 
night,  and  by  dawn  it  is  fin- 
ished, p.  109. 

He  waa  halau  Alii  0  ka  Moku,  the 
royal  vessel,  the  ark,  p.  20. 

hiaku,  name  of  a  place  in  the  sea 
beyond  the  kaiuli,  and  inside 
the  kohola,  p.  242. 

Hi-ka-po-loa,  a  name  for  the  god- 
head, p.  15. 

Hilo,  the  first  day  (of  the  new 
moon),  p.  75. 

hilu,  a  species  of  fish,  spotted  with 
various  colors,  p.  273. 

hinahina,  leaves  of  a  gray  or  with- 
ered appearance,  p.  98. 

hinalea,  a  species  of  wrasse-fish. 

hokeo,  a  fisherman's  gourd. 

hoku  kaolele,  a  meteor,  p.  253. 

holua,  sled. 

honu,  sea  turtle,  p.  183. 

hou,  a  species  of  fish,  p.  274. 

hula,  a  dance. 

ieie,  a  decorative  vine.     {Freyoinetia 

arnotti). 
iiivi,  a  small  red  bird. 
i  ka  muli  0  Hea  at  the  rear  of  Hea, 

p.  24. 
Ikiki,  a  summer  month  —  July  or 

August,  p.  74. 
i  kini  akua,  spirits,  angels. 


GLOSSARY 


279 


IKU 

Ikua,  a  winter  month  —  December 

or  January,  p.  74. 
i  kuhaia,  from  spittle,  p.  18. 
Halo  loa  i  ka  po,  deep  down  into 

darkness,  p.  18. 
Hi  hau,  the  bark  of  the  hau  tree 

from  which   ropes   are   made, 

p.  218. 
ilio,  dog. 

i  mea  ole,  as  nothing. 
imu,  oven. 
iwi  kuamoo,  the  backbone. 

ka  aina  i  ka  haupo  a  Kane,  p.  24. 
ka  aina  momona  a  Kane,  the  fruitful 

land  of  Kane,  p.  24. 
kaao,  legend,  p.  108. 
ka  holua  ana  0  Kahawali,  Kahawali's 

sliding-place,  p.  39. 
kahu,  keeper,  p.  188. 
Kahunas,  priests,  p.  203. 
kahuna  lapaau,  medical  priest,  p.  53. 
Kaiakahinalii,  the  Flood,  p.  20. 
Kai  a  Kahinalii,  Sea  of  Kahinalaa, 

P-  37- 
kai-ula-a-Kane,    the    Red    Sea    of 

Kane,  p.  24. 
kahili,  the  deep  sea. 
kai  waena,  middle  post  (of  a  house), 

p.  223. 
Kakelekele,  hydropathic  cure,  p.  126. 
kala,  a  species  of  fish. 
Ka  lae  0  ka  ilio,  the  dog's  forehead, 

p.  240. 
Ka  lae  0  ka  laau,  p.  240. 
Kalana-i  hau-ola  (Kalana  with  the 

life-giving  dew),  the  primeval 

home  of  mankind,  p.  17. 


KAU 

kalo,  the  well-known  vegetable  of 
Hawaii,  a  species  of  Arum 
esculentum;  Colocasia  antiqu- 
orum,  p.  131. 

kamaainas,  original  inhabitants,  or 
long  residents,  p.  140. 

kamani  tree,  Calophyllum  inophyl- 
lum,  p.  72. 

kanaka,  a  man;  the  general  name 
of  men,  women,  and  children 
of  all  classes,  in  distinction 
from  animals. 

Kanaka-maoli,  the  people  living  on 
the  mainland  of  Kane  {Aina 
kumupuaa  a  Kane),  p.  22. 

Kane,  sunlight,  one  of  the  three 
supreme  gods,  p.  15. 

kanekoa,  a  deity,  p.  184. 

Kane-laa-uli,  the  fallen  chief,  he 
who  fell  on  account  of  the  tree, 
p.  17. 

Kanikau,  lamentation,  p.  181. 

ka  one  lauena  a  Kane,  p.  24. 

kapa,  the  cloth  beaten  from  the 
bark  of  the  paper  mulberry, 
also  from  the  bark  of  several 
other  trees;  hence,  cloth  of  any 
kind;  clothing  generally. 

Kapapahanaumoku,  the  island  bear- 
ing rock  or  stratum,  p.  49. 

ka  poe  keokeo  maoli,  p.  22. 

kapu,  sacred. 

kapu-hoano,  sacred  or  holy  days, 
p.  24. 

kapuku,  the  restoration  to  life  of 
the  dead,  p.  151. 

Ka  Punahou,  the  new  spring,  p.  37. 

Kauakiowao,  Mountain  Mist,  p.  133. 


28o 


GLOSSARY 


KAU 

Kauawaahila,  Waahila  Rain,  p.  133. 

kau  i  ka  lele,  placed  on  the  altar, 
p.  209. 

ka-zvai-ola-loa-a-Kane ,  water  of  ever- 
lasting life,  p.  23. 

kawelewele,  guiding-ropes,  p.  115. 

Keakeomilu,  the  liver  of  Milu,  p.  56. 

keawemauhili,  a  deity,  p.  184. 

Keinohoomanawanui,  a  sloven,  one 
persistently  unclean,  p.  88. 

Ke  po-lua  ahi,  the  pit  of  fire,  in- 
ferno, p.  18. 

Ke  ue  nei  au  ia  olua,  I  grieve  for 
you  two,  p.  41. 

ki,  a  plant  having  a  saccharine  root, 
the  leaves  of  which  are  used 
for  wrapping  up  bundles  of 
food;  the  leaves  are  also  used 
as  food  for  cattle  and  for 
thatching. 

kihei,  a  mantle  worn  over  the 
shoulders. 

kilu,  play,  or  game,  p.  127. 

koa  tree,  Acacia  koa. 

ko'  a  aina  aumakua,  fishing-station, 
p.  229. 

ko'  a  ia,  fishing-station. 

ko'  a  ku-ula,  a  temple  to  Kocula, 
p.  227. 

ko'  a  lawaia,  fishing-station,  p.  222. 

koali,  same  as  kowali. 

koas,  fighting  men,  p.  157. 

koele,  a  small  division  of  land;  hence, 
a  field  planted  by  the  tenants 
for  a  landlord;  a  garden  be- 
longing to  the  chief,  but  culti- 
vated by  his  people,  p.  260. 

kohola,  a  reef. 


LAK 

kolea,  plover,  p.  71. 

kona,  a  severe  storm  that  comes  up 

from  the  equator,  p.  183. 
konane,  a  game  like  checkers. 
Konohiki,  feudal  lord,  a  head  man 

with  others  under  him. 
kou,    a    large    shade    tree    growing 

mostly  near  the  sea,  p.  161. 
kowali,  convolvulus  vine,  a  swing 

made  of  these  vines,  p.  46. 
Ku,   Substance;   one  of  the   three 

supreme  gods. 
ku,  arise,  stand,  p.  24. 
kuaha,  a  stone-paved  platform,  p. 

156. 
Ku-Kaua-Kahi,  a  triad  —  the  Fun- 
damental  Supreme  Unity,   p. 

IS- 

kukini,  trained  runner. 

kuko,  to  wish,  to  lust,  p.  89. 

kukui    tree,    Aleurites    molluccana, 

p.  88. 
Kulu-ipo,  the  fallen  chief,  he  who 

fell   on   account   of   the   tree, 

p.  17. 
kumukahi,  east  wind,  p.  41. 
Kumu-uli,  the  fallen  tree,  he  who 

fell   on    account   of   the    tree, 

p.  17. 
kupa,  native  born  person,  p.  271. 
Kupapau     0    Puupehe,     Tomb    of 

Puupehe,  p.  181. 
kupua,  demigod,  p.  43. 
ku-ula,  the  fish  god  of  Hawaiians. 

Lae,  cape  (of  land),  p.  148. 
la-i  leaves,  dracsena  leaves. 
laka  loa,  very  tame,  p.  216. 


GLOSSARY 


281 


LAL 

lalo  puhaka,  p.  16. 

lama,    a    forest   tree    (Maba   sand- 

wicensis)  which  has  very  hard 

wood,  p.  258. 
lana,  floating,  p.  20. 
lanai,  arbor,  p.  150. 
lau,  four  hundred,  p.  190. 
lauele,  a  species  of  turnip. 
lazvalu,  to  cook  meat  on  the  coals 

wrapped  in  ki  leaves,  p.  147. 
leho,  cowry  shell. 
lehoula,  a  species  of  cowry  of  a  red 

color. 
lehua    tree,    Metrosideros    polymor- 

pha. 
leiomano,    shark's     tooth    weapon, 

p.  203. 
lets,  wreaths. 

lele,  a  variety  of  banana,  p.  150. 
lelekawa,  to  jump  from  a  height  into 

deep  water,  p.  256. 
lele  kowali,  swinging,  p.  46. 
Lelepua,  arrow  flight,  p.  88. 
lepo  ula,  red  earth,   of  which   the 

body   of   the   first    man   was 

made,  p.  16. 
lilo  ai  kona  ola  a  make  iho  la,  his  life 

was   taken,   so  death  ensued, 

P-  55- 

limu,  sea-moss,  p.  242. 

Lo  Aikanaka,  the  last  of  the  man- 
eating  chiefs. 

lomilomi,  to  rub  or  chafe  the  body. 

Lono,  Sound;  one  of  the  three  Su- 
preme gods. 

lua,  killing  by  breaking  the  bones, 
p.  142. 

Lua  0  Milu,  the  nether  world,  p.  46. 


MAN 

luau,  the  kalo  leaf;  boiled  herbs; 
young  kalo  leaves  gathered 
and  cooked  for  food. 

ma,  a  syllable  signifying  accom- 
panying, together,  etc.,  p   54. 

maika,  the  name  of  a  popular  game; 
also,  the  stone  used  for  rolling 
in  that  game,  p.  157. 

mai  ka  po  mai,  from  the  time  of 
night,  darkness,  chaos,  p.  15. 

mai,  komo  mai,  come,  come  in,  p.  78. 

maile,  Alyxia  olivaeformis,  p.   120; 
fine-leaved     variety,      Maile 
laulii,  p.  95. 

makaha,  floodgates,  p.  142. 

makahelei,  drawn  eyes,  p.  120. 

makahiki,  year,  p.  270. 

makai,  seaward,  p.  217. 

Makakehau,  Misty  Eyes,  p.  182. 

malailua,  goats  without  horns,  such 
as  were  found  on  Mauna  Loa, 
p.  24. 

malau,  a  place  in  the  sea  where  the 
water  is  still  and  quiet;  a  place 
where  the  bait  for  the  aku  or 
bonito  is  found,  p.  246. 

malos,  girdles  worn  by  the  males. 

mamani,  or  mamane  (Sopkora  chry- 
sophylla),   a   hard   wood   tree, 

P-  173- 

manaiaakalani,  p.  218. 

mana    kupua,     miraculous     power, 

p.  215. 
manawa  ole,  in  no  time,  p.  no;  in 

a  short  time,  p.  113. 
manienie-akiaki,  a  medicinal  grass 

of  the  olden  time,  p.  135. 


282 


GLOSSARY 


MAN 

manini,  a  species  of  fish  caught  by- 
diving,  p.  250. 

mano,  dam,  p.  no;  also  the  general 
name  for  shark. 

manohae,  a  ravenous  shark,  p.  259. 

maoli,  a  species  of  banana;  the 
long,  dark-colored  plantain,  p. 
150. 

mauka,  inland. 

Milu,  inferno. 

Moi,  sovereign,  p.  186. 

moi,  a  species  of  fish  (Threadfin)  of 
a  white  color.      * 

moo,  a  general  name  for  all  lizards, 
a  serpent. 

Moo-kapu,  sacred  lands,  p.  210. 

mua,  front;  the  house  of  a  man's 
outfit  (of  several)  that  was 
Kapu  to  all  women,  even  his 
wife,  p.  258. 

Na  akua  aumakua  0  ka  foe  kahuna 
kalai  waa,  ancestral  gods  of 
the  canoe  builders,  p.  216. 

nae,  the  farther  side,  p.  1 16. 

na-u,  jessamine,  gardenia. 

noa,  free  of,  or  released  from  Kapu, 
P-  135- 

0  haehae  ka  manu,  ke  ale  nei  ka  wax, 
the  water  is  disturbed  by 
action  of  the  birds,  p.  95. 

ohelo,  a  species  of  small  reddish 
berry;  the  Hawaiian  whortle- 
berry, p.  182. 

ohia,  native  apple;  also,  a  forest  tree 
of  several  varieties. 

ohia  hemolele,  the  sacred  apple-tree, 
p.  17. 


PAL 

ohiki-makaloa,  long-eyed  sand-crabs, 

p.  70. 
ohua,  the  name  given  to  the  young 

of  the  manini  fish. 
Oi-e,  Most  Excellent,  p.  15. 
Oio,  procession  of  ghosts,  p.  48. 
oio,  a  species  of  fish  (Bonefish). 
00,  digger,  p.  52. 
oopu,  a  species  of  small  fish  living 

in  fresh  water  rivers  and  ponds. 
opae,   a    small    fish;    a   shrimp;    a 

crab. 
opihi-koele,   a   species   of  shell-fish, 

p.  224. 
opihis,  shell-  fish,  p.  70. 

pa,  wall,  p.  157. 

pa,  pearl  shell,  p.  247. 

pa  hi  aku,  pearl  fish-hook. 

pahoa,  stone  weapon;  dagger. 

pahoehoe,  smooth,  shining  lava. 

pahonua,  (more  correctly  puuhonua), 

place  of  refuge,  p.  156. 
pahoola,  a  remnant,  a  healing  piece, 

p.  56. 
pahu  kaeke,  a  temple  drum,  p.  186. 
paiula,  the  royal  red  kapa  of  old, 

p.  145. 
pakai,  an  herb  used  for  food  in  time 

of  scarcity. 
pakui,   a  house  joined   to  a  house 

above  —  that  is,   a   tower,   p. 

iS8. 
pala,  ripe,  soft;  also,  as  a  noun,  a 

vegetable  used  as  food  in  time 

of  scarcity. 
pale,  a  director,  p.  115. 
pali,  precipice. 


GLOSSARY 


283 


PAL 

Pali-uli   (the   blue   mountain),   the 

primeval    home    of    mankind, 

p.  17. 
palolo,   whitish  clay,  of  which  the 

head    of   the   first    man   was 

made,  p.  16. 
pani,  a  stoppage,  a  closing  up,  that 

which  stops  or  closes. 
papa,   a  board;  a  term  applied  to 

anything  of  flat  surface. 
papa  holua,  a  flat  sled,  p.  40. 
pa-u,  skirt. 

pihoihoi  loa,  greatly  excited,  p.  206. 
pili,  the  long,  coarse  grass  used  in 

thatching  houses,  p.  158. 
pipipi,  a  temporary  shelter  hut,  p. 

54- 

po,  night,  chaos,  pp.  15,  49. 

poe  poi-uhane,  spirit  catchers,  p. 
129. 

pohaku-ia,  fish  stone,  p.  241. 

pot,  the  paste  or  pudding  which  was 
formerly  the  chief  food  of  the 
Hawaiians,  and  still  is  so  to 
a  great  extent.  It  is  made  of 
kalo,  sweet  potatoes,  or  bread- 
fruit, but  mostly  of  kalo,  by 
baking  the  above  articles  in  an 
underground  oven,  and  then 
peeling  or  pounding  them, 
adding  a  little  water;  it  is  then 
left  in  a  mass  to  ferment;  after 
fermentation,  it  is  again  work- 
ed over  with  more  water  until 
it  has  the  consistency  of  thick 
paste.  It  is  eaten  cold  with 
the  fingers. 

Po-ia-milu,  inferno,  p.  18. 


UHA 


Po-kini-kini,  inferno,  p.  18. 

Po-kua-kini,  inferno,  p.  18. 

po  o  akua,  a  certain  night  of  the 
month,  p.  205. 

Po-papa-ia-owa,  inferno,  p.  18. 

Po-pau-ole,  endless  night,  p.  18. 

popolo,  a  plant  sometimes  eaten  in 
times  of  scarcity,  also  used  as 
a  medicine. 

pouhana,  end  post  (of  a  house). 

poumanu,  corner  post  (of  a  house), 
p.  210. 

pou  0  manu,  corner  post  (of  a  house), 
p.  223. 

pu,  head  or  end  of  a  canoe,  or  log, 
on  which  to  fasten  the  rope  to 
draw  it  down  out  of  the  river, 
p.  115. 

puaa,  a  hog,  p.  16. 

puhala,  the  hala  tree,  p.  233. 

puhi,  eel,  sea  snake. 

puholoholo,  to  cook  (food)  by  roll- 
ing with  hot  stones  in  a  cov- 
ered gourd,  p.  135. 

puloulou,  sign  of  kapu,  p.  119. 

puni  ka  hiamoe,  a  trance  or  deep 
sleep,  p.  81. 

puoa,  a  burial  tower,  p.  148. 

Reinga,  the  leaping  place,  p.  50. 

tapa,  see  Kapa,  p.  144. 

Ua,  rain,  p.  169. 
ua  haki  ka  pule,  p.  208. 
ueue,  bait,  p.  225. 
uhae  ia,  p.  134. 


284 


GLOSSARY 


UHU 

uhu,  a  species  of  fish  about  the  size 

of  the  salmon,  p.  241. 
uki,   a   plant   or   shrub   sometimes 

used  in  thatching;  a  species  of 

grass,  p.  98. 
uku,  a  species  of  fish. 
Ulu   kapu   a   Kane,   the  breadfruit 

tabooed  for  Kane,  p.  17. 
uo,  a  part  of  the  process  of  feather 

cloak  making,  p.  155. 
uwau,  a  species  of  bird;  a  kind  of 

waterfowl. 

waa,  canoe,  p.  194. 
waa  halau,  see  He  waa  halau  Alii 
0  ka  Moku. 


WIL 

Wai  a  Hiku,  water  of  Hiku,  p.  44. 

Waiakoloa,  p.  192. 

Wai  nao,  spittle,  p.  16. 

waoke,  or  wauke,  (Broussonetia 
papyrifera),  the  plant  furnish- 
ing bark  for  the  best  Kapa,  p. 79. 

Wawa  ka  Menehune  i  Puukapele, 
ma  Kauai,  puohu  ka  manu  o 
ka  loko  o  Kawainui  ma  Koo- 
laupoko,  Oahu,  the  hum  of  the 
voices  of  the  Menehunes  at 
Puukapele,  Kauai,  startled  the 
birds  of  the  pond  of  Kawainui, 
at  Koolaupoko,  Oahu,  p.  III. 

wiliwili  tree,  Erythrina  monosperma, 
p.  121. 


HAWAIIAN  YESTERDAYS 

By  DR.  HENRY  M.  LYMAN 

'T^ELONGS  to  the  small  and  choice  class  of  books 
i-"^  which  were  written  for  the  mere  joy  of  calling 
-■— *  back  days  that  are  past,  and  with  little  thought 
that  other  eyes  than  those  of  the  most  intimate  friends 
of  the  writer  would  ever  read  the  pages  in  which  he 
had  set  down  the  memories  of  his  childhood  and  youth. 
In  this  instance  the  childhood  and  youth  were  passed 
among  the  most  unusual  surroundings,  and  the  mem- 
ories are  such  as  no  one  born  of  the  present  generation 
can  ever  hope  to  have.  Dr.  Lyman  was  born  in  Hilo 
in  1835,  the  child  of  missionary  parents.  With  an 
artistic  touch  which  has  placed  the  sketches  just  pub- 
lished among  'the  books  which  are  books,'  he  has  given 
an  unequaled  picture  of  a  boyhood  lived  under  tropical 
skies.  As  I  read  on  and  on  through  his  delightful 
pages  memories  came  back  to  me  of  three  friends  of 
my  own  childhood — 'Robinson  Crusoe,'  'The  Swiss 
Family  Robinson/  and  '  Mas  term  an  Ready' — and  I 
would  be  glad  to  know  that  all,  old  and  young,  who 
have  enjoyed  those  immortal  tales  would  take  to  their 
hearts  this  last  idyl  of  an  island." 

— Sara  Andrew  Shafer,  in  the  N.  Y.  Times  Saturday  Review. 

"  It  is  a  delicious  addition  to  the  pleasanter,  less  serious  literature 
about  Hawaii.  .  .  A  record  of  the  recollections  of  the  first  eighteen  years 
of  a  boy's  life,  in  Hawaii,  where  that  life  was  ushered  into  being.  They 
are  told  after  the  mellowing  lapse  of  half  a  century,  which  has  been  very 
full  of  satisfying  labors  in  an  ennobling  profession.  .  .  Pure  boyhood 
recollections,  unadulterated  by  later  visits  to  the  scenes  in  which  they 
had  their  birth." — The  Hawaiian  Star. 

"  '  Hawaiian  Yesterdays'  is  a  book  you  will  like  to  read.  Whatever 
else  it  is,  every  page  of  it  is  in  its  own  way  literature.  .  .  It  is  because  of 
this  characteristic,  the  perfect  blending  of  memory  and  imagination,  that 
these  personal  descriptive  reminiscences  of  the  childhood  and  early 
youth  of  the  author  in  the  Hawaiian  Islands,  in  the  times  of  those  marvel- 
ous missionary  ventures  and  achievements  near  the  beginning  of  the 
last  century,  that  this  book  takes  its  place  as  literature."  —  Chicago 
Evening  Post. 

With  numerous  illustrations  from  photographs 

$2.00  net 

A.   C.   McCLURG   &   CO.,  Publishers 


HAWAIIAN   YESTERDAYS 

By  DR.  HENRY  M.  LYMAN 

"Keeping  the  more  serious  and  sometimes  tragic 
elements  in  the  background,  the  book  gives,  in  a  most 
interesting  way,  the  youthful  impressions  and  occupa- 
tions and  amusements  of  the  writer.  Indeed,  not  a 
few  of  his  pages,  in  their  graphic  account  of  ingenious 
adaptation  of  means  to  ends,  are  agreeably  reminiscent 
— unintentionally  reminiscent,  no  doubt — of  that  classic 
of  our  childhood,  'The  Swiss  Family  Robinson.' 
Could  a  reviewer  bestow  higher  praise." — The  Dial. 

"  The  author  gives  some  delightful  pictures  of  the 
islands,  the  people  and  the  manner  of  living.  There 
is  a  good  deal  of  life  and  color  and  much  interesting 
statement,  particularly  as  to  the  life  of  the  kings  and 
queens  who  ruled  like  despots  over  the  tiny  kingdom." 
— Philadelphia  Inquirer. 

"Evidently  the  author,  even  in  boyhood,  had  a 
boundless  love  and  admiration  for  the  works  of  nature, 
for  some  of  his  descriptions  of  that  wonderfully  creviced 
and  volcano-studded  land  are  truly  marvelous  in  their 
vivid  and  beautiful  portrayal." — Oregon  Journal. 

"If  one  desires  to  obtain  an  impression  of  the  inside 
of  the  mission  work  which  transformed  the  character 
of  the  Sandwich  Islanders,  as  they  used  to  be  known, 
from  heathenism  to  Christianity,  he  will  find  it  in  this 
interesting  volume.  It  is  a  description  of  conditions 
in  the  Hawaiian  Islands  at  the  time  when  American 
missionaries  were  establishing  their  work." —  The  Stand- 
ard. 

"The  volume  is  unique  in  that  it  relates  to  a  period 
about  which  American  readers  have  known  little." — 
Boston  Transcript. 

With  numerous  illustrations  from  photographs 

$2.00  net 

A.  C.  McCLURG   &   CO.,  Publishers 


